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Treadvvell- Elizabeth Phillips Kirstein.

THE
WILLIAM

TRENT COLLECTION WORKS RELATING TO

P.

DANIEL DEFOE
AND
HIS
r

TIME

THE PUBLIC LIBRARY OF THECIT^^OF

BOSTON
SUNDRY TRUST FUNDS
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./ urcAevied

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Flarris

Whitney

Compleat System of Magigk

OR,

THE

Hiprj of the BLACK-ART.

SHEWING,
I.

Original of Magicians ; and how fome of them were made Kings, as Zoroajler^ Cadmus^ and many-

The

others.
II.

How the
Sorcerers^

ancient Magi^

who

ftudy'd

Philosophy,

Astronomy,

^c. were induc'd to turn Wizards and and deal with the Devil ; and how their

Converfation began,
III.

The

different Shapes affum'd

;

Appearances to Magicians
been, allow'd to alTume a

by t\\t Devil and whether he

in his firfl
is,

or has

Human-Shape. pradlifed Magick as a Diabolical Art, and IV. Who lirfl its Progrefs among the Egyptians and Fhoeniciahs \ by

whom
V.

it

was

firji

openly encourag'd, and of

its

p^e-

fent State.

its

the Black- Art^ really is^ the various Manner of Pradtice in different Parts of the World, and of the DoElrine of Spirits.

What

VI.

How far

it

may be

courfe between

Superiour

fuppos'd there can be an Interand Infernal Beings, and

fubfifls.

whether the Magick- Art now

Vli.

raifed \^-^ Magical Operaand whether it is by their own Power, or by mutual Concert with the Devil,
tions
*,

How far the Devil may be

The Whole Compiled from

the beft

Authorities

Ancient and Modern.

Z O

T>

on:

Printed for |. Clarke, at the Royal-lxchange ; A. Millar, againft St. Cteme}j?s Church in the Strand 3 H. Noorthouck, under the Great- Piazza, Covent-Garden ^ T. Green, at Charing-Crofs 5 J. Pej^
in M^ejlminjler-Hall
;

J.

Jackson, and Mrs. Graves,

M.Dcc.xjtix,

at

St.

James's

.^

and

J.

Brin^ley,, in

New -Bond-flrcet.

fPrice f/.)

PREFACE.
remo've a Difficulty in

my

Title,

and that
neiv
nvill

ive

may not Jlumhle at

he necejfary,

the Threjholdy fame Preface to this

Undertaking may
he "very jhort.

hut

it

If hy
called

YS T E M

c?/ this terrihle

thing

Magickj my Readers Jhould expeU a Body of the Black Art as a Science, a Book of Rules for InJlruUion in the PraBice, or a Magical Grammar for Introduction to young
BeginnerSy all I can fay to fuch
nvill he mijlaken.
is,

that they

The World has perhaps heen impofed upon

in nothing more than in their Notions of this

dark ProBice, as 'well

dern State.

its

antient as its mo-

Mojl

People, <when they read

of

the antient Magicians, think they are reading

of old Necromancers
really

and

Conjurers,
'very honeji

njohen

at fir (I they "were

Men-,

and
^

npiv, 'when they read of

them in their mo-

dern Practice,
' vr

they take them for honeji E?/-

nvhm

they are, generally fpeaking, meer

Jug^

PREFACE.
Juglersy Cheats, Mountehanks,
majfers
j

or elfe,

and Poflurereal Wizards and do^nrio-ht

ijuould

Dealers ^ith the Devil.

There

is

One Sort

fain he called

Cunning Men,
grojfer piece

than ^hich nothing can he a

Delufton-^

of

and

'tis

not their

Cunningy hut their Client s^want ofCunningy that

gives them the

leajl Appearance
'Tis

of Common Senfe

in all their PraBice.

Art njjhere and the Ignoranty are impofed upon hy mid the Ignorant.
All the Difco'very lean make hy
'what

a Jlrange Piece of Fools cheat Foolsy and the Blind

the Blind

it isy to

note

'vijthle

Difference
j

there

is

het'ween

Cunning and
as I

Wit

hefween Slight of Han^y

'Tis

may

dent the

and Underjlanding. Pretenders to Magick at

call ity

evi-

this time

are fo far from dealing nvith the Devil, that

they mnjl certainly he dealt "with hy the Devil,

that have any thing to do "with them.

In thefrjl Ages they nvere Wife

middle AgCy

Men

in the

Madmen
:

in thefe latter
earliejl

Ages,

Cunning
j

Men
:

In the

Time they ivere

,

Honejl in the middle TimCy Rogues

in thefe laji

Timesy Fools

At

firjl

they dealt 'with

Nature

then "with the Devil-, and

no^
:

not "with the

Devil, or ivith Nature

either

In the

firjt

Ages

PREFACE.
Ans
People
People
m)ifer

the
,

Magicians luere

"wifer

than the

in the

fecond Age, <vjickeder than the

and

in our

Age^ the People are both

in ourprefent Pretenders

and

'wickeder than the Magicians.

I fee no great Barm

to

Magicky if the poor People could hut keep

their Mo7tey in their Pockets

Jhould ha've their

unperformingy

and that they Pockets picked hy fuch an

;

unmeaningy ignorant

Crenx)

as

thefe arey is the only

in the

Magick that I can find

^hole Science.
hefl Courfe

The

that I can think of to cure

of their Brainy the Tarantula of the prefent Agey in running to Cunning Meny as you call themy and the mojt
the People

of

this Itch

likely to

ha^e Succefs,

is

thisy

of laughing at

them

the Satyr

has reformed the

Age of
Vicey

many a
^ould
join in

Folly y nvhich the Solid

and

the Soletmi

could ne'ver
the

reach

E'ven

general

Men

of

Wit and Men of

(polity

might he hifsd out of the World^ thd all the Preaching and all the
the Attefnpty

Preachers Jhou d proDe fruitlefs and exhaufted:

Men

are to he

ridiculed imto

good Mannersy
it.

nvhen they

^ont

he cudgelled into

Tour modern Harlequins^ efpeciallyfo exquifitely contri^' dy

and fo perfeBly ^ell performed

as

P
as thofe of
to flatter

E F

A C

E.
{in <whichy

late hy

Mr. Rich,

not

hiniy "we

mujl acknoivledge he has out-

done all that "was before him) ha^e gone farther to expofe
[peaking

and run doivn the Magick I am of and cure the World of the Hyppo

and

the Vapour s^ than the "whole Stage could do

hefore

najy than all the hrightejl Vramatick

Performances of the lajlAge could pretend to. Ne'ver ^as the popular Frenzy letter expofed-^
the Ignorance on one fide ^

and the Impudence on

^

the othery more accurately laid open

the

Mi-

mickry

is

mimicked to the Life

the

Magician
Wit^ and

made a

Fooly the Fool ticktd into more

the Devil himfelf laught out of Countenance.

We
ly

lea've the

Remainder to he compleated

the

fame

Hand

the

Succefs

cannot

faily <while the Senfes

and

the Pajftons are to

he "wrought upon by the Eye-fight:

Our Meit

thod looks the fame Way, only that ive bring

it

up from
its

its Originaly

and purfue

to the

End of

ProfpeU.

Mr. Rich

Jho'ws

you

"what foolijh things you are jufi no"w doings

you "what your Ancefiors did before yoUy and "whatfiill "worfe things the Ages
'we Jho'w
to come are like to do after you.

Let no

Man

be difgufied at the good

Acthe

count nve gi've of the Original and Wifdom of

PREFACE.
the

Magi, and then

call

them Magicians
nvith

if

ive nvill dehauch the

Word
is

a degeneracy

ofPraFfice^ the Fault

our o'wn. Their

Ma-

gick "was truly Science^

ther
liirn,

njuhereas ours is nei-

Magick

or Science y

hit a kind of Devi-

a PraBice carry'd on^hy

Men

that 'would

he nvicked if they did not "want Wit^

and are

no other^ife Harmlefsy
.

than as they happen

to he Fools.

E^en

at

its hejl, 'tis

a Bdibd-like Confujton^

that fpeaks federal Languages y and ?ione to

he underjlood'^ a cample at Degeneracy

of or

Deviation from^ commoyi Senfe

a Complication

of Negatives, that how many foever you put together, wont make up one Affirmative.

Now,
thing
it

to bring this l>\othin^ from the

Some-

Difficult,

derivd from, tho it feems a little yet 'tis very Neceffary, and this is

the Reafon

why

I call
it

it

a Hijiory.

I have tracd

as far hack as Antiquity

it

gives us any Clue to dif cover ithy\

to

feems

have

its

Beginning in

the Ignorance

and

of the darkeft Ages of the World, vjhen Miracle, and fome thing Wonderful^ was
Curiojtty

expected to confirm every

advancd Notion

and "when

the

wife Men, having

racked their

Invention to the utmojl, called in the Devil to

their

PREFACE.
of better Help ^ and thofe that did not run into Satan s Meafuresy and gi^e themfehes up to the Infernal,
their Afftjlance, for nvant

yet trod fo near^ and upon the 'very edge of Helly that it "was hard to dijUnguiJh betnveen
the Magician and the Devil , and there they have

fo that ahnoji all the Difpute het'ween us and the Magicians is, that they
:

gone on ever Jince

fay they converfe ivith good Spirit Sy and ^cue fay if they deal "voith any Sprits it is ivith the Devil:
let the folloiving

Sheets determine the Matter*

falfly call'd

Hail

Dangerous Science^

Sublime,

Which
Hell's

treads upon the very brink of Crime. Mimick, Satan's Mountebank of State, Deals with more Devils than Heav'n did e'er create.

The

Infernal Juggling-box, by Hell defign'd,

To

put the grand Parade upon Mankind.

Devil's
firft

The

Game, which he

in

Eden

play'd,

When

he harangu'd to Eve in Mafquerade.

In the firft Ages Men miftook thy Face, ThyConj'ringpaftforWir, thy Gravity for Grace, By thee the Junior World in Witchcraft grew, That Witchcraft ftill the Senior Worlds perfuc.
Nature's
firft

Ullier to indut
his

Mankind,

Prompting wife Arts to

enquiring Mind.

To To

Juhal thou, and

his Metals,

T'ubal^

Science brought,
his

This But born

That

Mufick taught.

a Cheat,

under the Cloak of Grave,

then a Knave,

Firft

made him

a Mechanick^

CONTENTS.
INTRODUCTION. Of
were
the

Meaning of

the ferms %

who and what kind of People the Magicians were^ and how the Words Magick or Magician
originally underjlood.
11.

Page

and Learning ad'vanc' d Men itt the Firji Jges to Royalty and Go'vernment^ and How many of the Magicians were made Kings on that Account as Zoroaller, Cadmus, and many others, p. 38 Chap. III. Of the Re af and Occafion which brought on the ancient honeft Magi, whofe original Study was Philofophy^ Aftrommy^ and the Works of Nature^ to turn Sorcerers and Wizards^ and deal with the Devil y and how their Converfation began. p. 6t Chap. IV. Of what Shapes the Devil ajfum'd in his firft Appearances to the Magicians, and others^ in the Fir ft Ages of the World y and whether He is, or has been allowed to ajfume a human Shape, or no. p. p Farther Account of the DevilV Condudi Chap. V. in Imitating Divine Infpirations Something of the Difference between them 5 and particularly of Signs and Wonders, Falfe as well as i'rue^ and the Cheats of the Former. p. 1 2^ Chap. VI. Of who were the firft PraBifers of Magick, as a Diabolical Art, and how it was handed on to the Egyptians and Phoenicians, where it was p. 141 firft openly encouraged, Chap. VII. Of the Pra6iice andProgrefsof Magickyas it iinozv explained to be a Diabolical Art, how itfpread it felf in the World, and by what Degrees it grew up to the Height which it has ftnce arrived to, p. 184

Chap.

How PVifdom

'y

-y

PART

II.
// /?//"i

INTRODUCTION. 0/ /^^Black Art

it really is,

what
and what

why

there are feveral differing

Prapi-

ces

of

it

in the feveral

Parts of the World,

CONTENTS.
what
Chtip.
thofe Practices are 5 as alfo^

what

is

contained
p.

in it in General.
I.

2i8

Of

Mlddern Magick^ or the Black 4rt as

p.

now
228

in its

PraWice and Perfe6lion,

T'he Scene

Chap.

Devil a^ed his Black Art without the MagiciFirfi with ans, fo the Magicians feem to carry it on now with'
II.

changed

-y

'That as the

out the Devil.

p.

248

Chap.

III.

How
by the

the prefent Pretences of the Magicians : they defend themfelves j and fome Examples of
p.

Of

their PraUice,

284

Chap. IV.

Of the Doctrine of Spirits as it is underfiood Magicians How far it may he fuppofed there
5

an Intercourfe with Superior Beings^ without any Familiarity with the Devil, or evil Spirits j with p. 321 a Tranfition to the prefent Times, Chap. V. Of the Magick of the prefent Time^ as it jlands firip'd in the lafi Chapter, from all the Pr' tences of the Magicians, and the Delufwns of Hell 5 of what Length it has gone^ or is like to go^ in deluding Mankind'^ what the Magicians can do^ and that they really have now no Converfe with the Devil at all : So hat the Art being at an End^ the Hijiory comes to an End of courfe, p. 3 f 7 I Chap. Of raifing the Devil hy Magical Operations whether the Magicians really have fuch a Power or no^ and if they have^ whether it is performed as an Art^ and hy the Confequence of Magical Experiments^ er whether it is hy Concert and mutual Confent^ he^ tween Satan and the Magicians. p. 379

way

he

it

-,

Chap. VII. Seeing^ as the M^gicmis pretend^ they do mt Deal with the Devil, or raife the Devil j PFho it is they do Deal with^ how their Correfpondence is managed^ and why do they Deal with Good Spirits^ hy Conjurings and the Black Art? p. jpz

System
Of the
how

of

Magick.
who and what
were

INTRODUCTION.
Meaning of the Terms
the
;

kind of TeopLe the Magicians were^ and

Words Magick

or Magician

originally underjiood.

BEFORE
S
'^M
of
laid

I
in

come

to

the main
is

End

this

Undertaking, which

plainly

down

my

Title,

'tis

neceflary to

explain the

Terms, and

to determine

fully what is and is not to be underflood by Magick^ the Black Art^ and fuch like hard Words as we ihall be oblig'd to make frequent \J{q of as we go along. I am willing to fuppofc my Readers not fo unacquainted with the ancient Ufage, as not to know that the Word Magick had a quite different Signi-

fication in former Times

to,

from what

it

isnowapply'd

and that the People who fludied or profcfsM that which we now call Magick^ were quite another fort of Folk, than thofe worthy Gentlemen who now apply themfelves to that Profeffion. In a Word, a Magician was no more or lefs in the ancient Chaldean Times, than a Mathematician^ a

Man

SYSTEM

Man of Science, who ftor'd with Knowledge and Learning, as Learning went in thofe Days, was a kind of walking Di6i:ionary to other People, and inftru6ted the reft of Mankind in any Niceties and Difficulties which occur*d to them, and which they wanted to be inform'd about 5 and in this Senfe we are to be underftood when we fpeak of the Magicians in Egypt ^ in Perfta^ in Babylon^ 6cc. Thus when any Omens, ill Signs and Tokens, Dreams, or other ftrange things happened in thofe Times, whether publickly in the Air, or particular to Perfons and Families, we find not only the ordinary People^ but even Kings and Princes fent immediately for the Magicians and the wife Men, the Southfayers, t^c, to tell them what the Meaning of fuch things was. Thefe Magicians are explained on many Occafions by the term owife Men^ and that Term again by Men of Knowledge, and more than ordinary Underftanding. Men, in a word^ who ftudied Nature, look'd up into, and made Obfervations from, the Motions of the Stars and other heavenly Bodies, and who, as *tis /aid in the Scriptures^ underHood the Signs of the Times, the Face of the Heavens, and the Influences of the Superior Luminaries there > who fearched into the Arcana of Nature, and were Mafters of perhaps a little experimental Philofophy > I fay a little, for Reaibns which I fhall repeat prefently. It was no Impropriety in Speech to call fuch as iht^Qwife Men at that time, tho' perhaps the utmoft of their Knowledge might arrive to no more than
what we would now
caufe at that time the
juftly
call fuperficial.

Be-

Knowledge of Nature was

very green and young in the World j and the Philofopher of thofe times, if he was to be rated by the

Rules Men are pleafed to judge by at this time, would be fomething like our Learned Friend S'lv^ho. J

whofc

of
whofe

A G

K.
DoSor

among

particular Honour it was to be a Fools, and a Fool among Do6tors.

thefe Magicians Men went on the feveral Occafions hinted as above for the Solution of doubtful ^eflionss to be refolved and diredcd in difficult

To

and intricate Under takings-^ to be advifed in things of Moment 5 and thefe were therefore called Sages afterwards Magi^ firft, and for a long time 5 and from the greatnefs of their Wifdom. Hence the wife Statefmen to whom the Government of the Median Interregnum was committed were called Magi\ as wife Men to whom alone it was fit to intruft fo important an Article as that of the Government of an Empire.

Thus
ivife

afterwards

in the

Ifraelites

times,

their

cant
fit

Men were called by another but very fignifiName or Term {viz.) Seers, a Word after-

wards held in fuch Veneration, that they thought to beilow it upon their Prophets^ who alfo were called Seers^ tho' afterwards they obtained a fupeBut before rior Title, namely that of Man of God. that I fay the wifer Men were called Seers j and this is moft exprefly fignified in that eminent Text, I Sam. ix. p. where 'tis faid that before time they ufcd to fay when they wanted to enquire of God, that is to enquire about any thing difficult, come and
let

us go to the

Seer, that

is

to the Magician^ the 'wife

Man^ xhtPropbet^ov what elfeyou pleafeto call him. It is plain from the fame Text alfo that they fometimes went to thofe People called Seers upon meaner Enquiries j for they took it for granted that thofe Seers dealt in all fecret Matters 5 Thus

know

Aha-ziah fent to Baal-zebub when he was fick, to if he fhould live or dye, z Kings i. 2, 2. and fo the King of Syria's Captains told their Mafter, that EliJJja the Prophet told the King of Ifrael what he did in his Bed-chamber, z Kings vi. 12. And to bring it down to a meaner Cafe flill >

evea

SYSTEM
his

even when Saul wanted but to find

loft Afles or Cattle,

Father^s

Servant faid to him, let us go and enquire of the S e e R j and fo they did, and
his

found News of them. Likewife it appears by the fame Text, that thofe Seers^ or Prophets^ or Magi^ made an Employment of it, that it was their Bufinefs to tell Men of their loft Goods, direct them in their Way, foretel of their Health, and the likej and that they made a Lively hood or Trade of it 3 therefore when SauVs Servant propofed to him to go to the Seer, Saul made a Difficulty of it becaufe he had nothing to give him > as if he fhould have faid, I have no Money in my Pocket, and not aLoaf of Brcadto give the cunning Man or Seer, and how ftiould 1 expert that he fhould give me any Account of my Cattle for nothing? Then when the Servant told him he had a fourth-part of a Shckle of Silver in his Purfc, (which by the way was not above feven Pence halfpenny, or thereabouts) Saul was mighty glad, refolving to give the low-priz'd Magician or Prophet that vaft Fee, to tell him what was become of his
Father's Afles. It feems the Lawyers Fees were not fo high in thofe Days as they have been fincci for if he had not had that Piece of Silver, perhaps about as big as an Englijh Groat, I fay^ if he had not had that, a couple

of half- penny Barly Loaves it feems would have been as good, and have done as wellj thofe Loaves being not ufually bigger than our Halfpenny, or at beft than our Penny Wheaten brown Bread Loaves are now. Again you find when Benhadad King of DaTnafcus fent to Elijha the Prophet to know if he fhould live or dye, he fent the Prophet a Prefent, forty Camels loaden with all the good things of Damafcus^ z Kings viii. p. A large Fee But 'tis to be fuppofed the Gift fent, was not fuited to the Prophet
!

of

MA

K,

Prophet fo much as to the Sender j he gave as a Kingi but ftill we find the Seers were fuppos'd to make the Gain their Bufinefs. That it was the fame thing with the Magi before that, we have no reafon to doubt, tho' we have no But we Particular in Story relating to that part. Magicians^ and wife Aden,, find thofe Southfayers^ who were lent for by Pharaoh King of Egypt to interpret his Dream, were to have receiv'd great Rewards, if they had given Satisfadion to the King 5 and Jofeph we fee did receive great Rewards, as well as Honour, on that Account. Again afterwards in the Cafe of Nebuchadnezzar's Dream, there is a fufficient Teftimony that thofe wife Men^ Aftrologers^ Magicians^ &c. were eftefmed not to be Wizards and Dealers with the
Devil, but only (as I have explain'd the Word above) meer Philofophers^ or wife Men, Men of Learning and Knowledge, Men of Science and of Skill in the works of Nature 5 for when the King demanded of them to tell himnot only the Interpretation of the Dream,but the Dream it felf,and threaten'd them with Death in cafe they fiiil'd to perform ir, they expollulate with the King upon the unreafonablenefs of the Propofal, as a thing that no King in the World would expedl from them, and that was not in the

power of Nature to perform As if they had faid, does your Majefty

^

think

we

deal

with the Devil thatyoufiOuldexpeUfuch a Piece of Work

a this

the wife
let

from us ? // is not in the Power of any^ or of all Men^ or Philofophers, in the Worlds and
it

therefore

cannot he imagined
tell

we

jhould do

it

hut

Dream^ and then we will interpret it, and thafs as much as Man can do. 'Tis plain from hence, not only that the Magi or Magicians in thofe Days were not really Conjurers and Dealers with the Devil, but that they were yjaderftood to be what we may call Scholars^ Men of B 3
the King
us the

A
:

SYSTEM
UnSo when the King
calls for

of Learning, of Wifdom, and of a fuperlor

Daniel to derftanding prefer him, it is faid he did it becaufe an excellent Spirit was found in him-, and in another Place 'tis faid, that the Spirit of the Holy Gods was in him-y whereas at the fanae time 'tis certain that the King efteemed him as one of the Magicians nay, and he was fet over them, as the Chief and Governor of Certainly then they did not take all the reft.
-,

thofe Magicians to be what we have fince underftood of ours, {viz) Dealers with the Devil, and Sorcerers, fuch as ought to be punifhed for having or ufing unlawful Arts, and Pradices with evil Spirits and the like. Had this been the common Opinion of them, they would have been treated after another manner, both then and in after- Ages-, for not only among the Jews^ but in other Nations, fuch as we call now Magicians were punifhcd as Criminals. But to go back a little to Originals, and to fetch up Knowledge from the Fountain: Man born ignorant arrives to very little Knowledge but by one of thefe two Channels.
Firfiy

what comes

Long

Experience, Study and Application.

Secondly^TQ2iQ\iing andlnftruftion

from thofe that

and that parti-

went
I

before.

ihall infift

only upon the

laft,

cularly for the fake of

what was Antediluvean. The moft early Knowledge which Mankind obtain'd in thofe Days, is fuppos'd to be by Teaching immefor Example. Adam and diately from Heaven i open'd at the fame time with Eve''% Mouths were their Eyes, and they could fpeak, and knew what Language to fpeak, as foon as they were made. But
'tis

moft certain alfo, that all the fpeaking World Adam and Eve learnt it fucceflively from them, by mere Imitation of Sounds, teaching of Parents and Nurfes, and the like.
iince

After

of

A G

K.

After Adam^ his Pofterity having learnt to fpeak immediately from him, and fo to converfe with one another, a confummate acquired Knowledge in feveral other things quickly followed j particular Arts and Sciences were either taught by Infpiration from Heaven, or attained by the exquifite Capacities of their Minds 5 One having a Genius to this, Another to that kind of Knowledge j as one to Mufic, another to working in and finding out Metals and Minerals in the Earth, then meking5 refining, cafting, and other Operations and Improvements, as Knowledge came in by the Door of Experiment. Adam's Pofterity (T mean his particular Houfe or Family) learnt to fpeak more immediately from him and Eve their Mother by meer imitation of Sounds, as we do to this day from one another.

But having thus obtained Speech from their immediate Parents, all other acquired Knowledge mentioned above, fuch as of their Improvement of Culture, Difcoveries in Nature, and the like^ feem'd to be the Confequence, i. Of a vehement and inflamed Defire after Knowledge, planted in their Minds by Nature it felfj an inquiring Difpoiitionj being fenfiblc of a vaft Treafure hidden in Nature apt for Difcovery, and which as it were order to open it felf waited only for the Search, to their View for the general Good. z. A vaft capacious Underftanding fitted for that Search, and which we have reafon to believe the Antediluvean Fathers were more than ordinarily furnifhed with, guiding them dire6lly to the Search after, and into all the Arcana of Nature, with a Readinefs and Accuracy fo pointed, as if they had been before-

hand inftrufted what to fearch for, how to fearch for it, and where to find it. 3. A fecret Infpiration from Heaven, filling them with, or at

B 4

Icaft

8
a

A
leaft direfting

S Y S T E

them to the Knowledge of things in more than ordinary manner. N. B. We cannot doubt but were there now to appear a

perfedly untaught, not having conwith Men taught and infl:ru6ted before him, and yet fhould have a Treafure of fuch
verft at
all

Man

Knowledge

i\6tion to fuch a

Mind, exerting it felf in degree as was ordinary to the Patriarchs of the Antediluvean Age, wc fhould prefently give him up for a Magician in the groflefl Acceptation of the Word, and fay in fhortthat he deals with the De'vil
in his
it

or not, and let the confummate thofe Patriarchs, come which way it will, and be as great as it will, or as you will fuppofc it to be, this is certain, it died with themj 'twas all drown'd in the Flood, the Poft-dilwvean Age inherited very little of itj or if they did, it was drown'd again in the Flood of Vice and Wickednefs, which almoft as foon overfpread the World, as the People did the Plains of Shinaa?'^ and much fooner than they fpread the reft of the Earth with their Pofterity, however faft they multiplied. Nor do I wrong the People of thofe firft Ages after the Flood in the leaft, when I fay they feem'd to have loft all that fund of Knowledge, all that capa-

But be

fo

Knowledge of

cious Underftanding, and all that facred Infpiration, which their Predeceffbrs the Antediluveans were Mafters of 5 I need go no further for an Ex* ample of it than the building of Babel. For was it poflible that any thing fo abfurd and ridiculous

could have entred into the Thoughts of Men, if they had not been funk into an unexpreffibic Degeneracy as to Senfe, a meer Stupidity of Underftanding? To fay nothing of their having loft all Pretence 10 Infpiration \ fo far were they from any Share of facred Light in it, that they could not be faid to have

of
have aftcd with

MA
common

K.
!

Senfe.

Blefs us

to build

aHoufe to reach up to Heaven! or as we may with more Propriety exprefs it, to build a Stair-cafe to go up into Heaven by 5 and that in cafe of another Flood too, which adds to the Madnefs of the defign many ways. 1. They had certainly no Notion of Heaven it
not to fpeak of religious Notions of Heaven, they muft be entirely dark and Itupid as to thePhilofophyofit; The immenfc Diftance, the differing Regions, the Alteration of things in their natural Circumllanccs and Situation by the Way, or in the
fclfj

Paffage.
2.

They had no Underftanding of

their

own

Conflitution, or at leafl: they mult have very grofs and abfurd Conceptions about it 5 as particularly of their breathing and fubfifting in the Regions above the Atmofphere, and in the pure unmix'd jEtber^ (or what eJfe it ihould be called) which they who mounted up to fuch Height would be fure to meet

with, and in which they might as eallly conceive an ImpofTibility of breathing, as they could conceive of the Impoffibility of living without Breath. ^. They muft have had no Notion of the Nature of the Flood it felf j as that of the Power, Force, and Weight of the Waters, when moving in fuch a collected Body 5 how unable any thing they could build would be to refift the Force, and not be prefently blown up and driven away by the Stream. 4. They muft be utterly ignorant of the Nature of the Earth on which their Building ftood ; how no Foundation could be laid fo deep or fo firm in ir, but what by the Violence of fuch an immenfe Ocean of Water would be loofen'd and overwhelm'd, and the Fabrick by confequence be brought dowui the Earth which upheld it being wafh'd away.
f.

They

A
f
.

SYSTEM
be wholly ignorant of what our

They muft

learned Theory Men infilt to have been the Caufes of the Deluge, namely an Abforption or breaking in of the Surface of that Earth which was before a known Cavity or Hollow fiU'd up with Water, into which the Earth fell with a Violence equal to

the Fall of the highcft: Mountain that could be fuppofed to fall into the lowefl Subterranean Deep 5 and in which cafe the Height, and Strength, and Magnitude of their Building could only ferve to make its Fall more violent, more certain, and more
terrible.

All thefe things, and many more, which Nature, had they been capable of confulting it, would have diftated to them, they muft bcperfe<9:ly ignorant of j otherwife they could never, with a Deliberation and long confuking one another, as the Relation of the Story implies, have gone about fo ridi-

which nothing attempted by the

than and dulleft Fancies on Earth was ever more abominably foolifh and ignorant. Were thele the Pofterity of the wife Antediluvean Age! whofe Minds were infpircd from Heaven, and whofe Underftandings were fo eminently large and capacious, whofe Genius led them to the inventing the moft ufeful Arts, and to exalt them in queft of the nobleft parts of Science, (fuch as Mufick in particular j) and to make the moft rcfin'd Experiments, fuch as the melting, mixing, feparating, and refining of Metals j and which was ftill as much as all the reft, the finding thofe Metals in the Oar, as the Iron, the Copper, the Silver, and the Gold, of which we find they had a compleat Knowledge, and carried it on no doubt to the moft ufeful Experiments? Thus JabaUnd Juhal for Example, the Sons oi Lamech^ who feverally applying themfelves to ufeful Arts, became Inftruftors
culous a piece of
as

Work

that of Bahel^
grofleft

of

of

MA

K.

II

of their Pofterity in Culture of the Earth, Hufbandry, breeding of Cattle, {^c. Others we find were Proficients in Philofophy, and the ftudy of Nature for the Do61:rine of Sounds is one of the niceft Parts of philofophical Study, and we find them immediately Mafters of Mufick, and inventing and inftruding others in making the Inftruments of Mufick; and particularly thofe Niceft and moft Difficult of all the reft, the Harp, and the Organ,
-^

that

is

to fay

Mufick by
like wife
firft

Fihration^

Wind-Mufick, which is Vocal; and which we call Inftrumentalj

Brother,

Tuhal-Cain their

who was

Artificer,

of

whom we may

fay that

a true natural Mechanick, and the firft Tinker in the World. In the room of this capacious Underftanding, and this inquiring and applying Temper in thofe

the he was and beft

Ages, behold a ftupid Generation rifen up in Succefi^onj ftript as naked of the natural Glories of their Anceftors, as the Earth was of its natural Fruitfulnefs after the Curfe in Paradife-, and inftead of applying themfelves to ufcful Arts, and to the acquiring of Knowledge, grown as indolent as they were ignorant, having, like Solomon's Fool, no delight in Underftanding. Inftead of qualifying themfelves to inftruft their Pofterity, we fee no marks of Wifdom left behind them fit for Imitation; nothing that could recommend them to their Children for any thing but a Race of ,brutiih, unpolifh'd, unfinifh'd Creatures, that neither undcrftood Heaven or Earth, themfelves, or any thing about them ; that feem'd qualified for ncithing but meerly, as the reft of the Brutal World were, to propagate their Kind, and overfpread the
Earth.

Nor in their Multiplying their Species did they feem to promife any thing but to people the W^orld with a Race of Fools, as ignorant and forf
did

IX

S r S

T E

did as their Antediluvean Progenitors had been outrageouily wicked > a Race that threatened to make

Heaven as iick of them for their Folly, as it was of thofe that went before them for their Corruptions and abominable Vices 5 and that might be as likely to have brought a Deluge upon them for
their obftinate untractable Ignorance, as the other

had been for their Rebellion and Loofenefs, had not God's Pr. mife not to deftroy the World any more, been their Security. Nor indeed were they lefs corrupt, their Capa^ cities confider^d^ than the old World, whofe flagrant Crimes had involved them in a general Dc{lru61:ion; and if they fell ihort in any thing, it was for want of Wit, not for want of Wickednefs. This appears in all their fubiequent Condu6t, from the firft peopling of the World after Noahy to that foolifh Bah el- Building- Age I fpeak of: la
found, that, at leaft for a time, Name of the Lord; and the Patriarchs of that Age were famous for Piety, of whom 'tis faid, as particularly of Enoch^ that he walked with God', an emphatic fignificantExpreflion, which our learned Commentators have fpenta great deal of Time in expatiating upon and explaining. The Scripture again exprefles this walking of Faith, and quotes it, with God to be an glorious Example of fuch Faith Heh. xi. 'ver. f as a as was rewarded with an immediate Tranflation of the old

World we

Men began

to call on the

Ad

took the Perfon into Heaven. He was not^ for him 5 and from which the moft exquifitely and accompliihtly whimfical Mr. Jfgill form'd his new Syftem of going the neareft way (Home) to Hea*vm by the farthcft way about, a fiery Chariot inftead of dying j as if the former were not a Change as well as the latter^ and as if Heaven had not already made the befl Choice for us: But tho' he fuffcr'd Martyrdom for his Scheme (having been expeird

GOD

of

MA

K.

13

peird the Parliament of two Kingdoms for it) vvc do not find he has yet had the Benefit of his Projeft, fo we muft wait till he is pleafed to make the Experiment.

I fay^ Good

But to return to the Antedlluveans : The old World, as wicked as they were, had fome fhadow of in them, and for fome Years, nay fome hundreds of Years, they maintain'd the Charader of the Sons of God^ before they were debauched by

the Daughters of Men j that is to fay, before they blended the Race with the corrupt Seed of Cainy

and mingled Blood with Idolaters. Where, by the way, we have an accurate Defcription of the Times, I mean in thofe early Days, of the Raccj 'tis evident 'twas jufb then as 'tis now, the Ladies were
the Devils of the Age j the Beauties, the Toalls, the fine Faces were the Baits 5 the Hell lay concealed in the Smiles of the charming Sex, They were the Magicians^ taking the Word in its prefent Acceptation and its grofleft Senfe: There lay the Witchcraft, and its Force was fo irrefiftible, that it drew in even the Sons of God, juft, in a word, as ic does now, and of which I ihall have Occafion to fpeak again at large as we go on. In the mean time, I defcend with the Story to the next Gene-

ration.

The

Antedlluveans might have fomething of

Re-

them, however fatally mix'd with Crime > but as for the new Good-for-nothing Race, we hardly read of any thing that ever was to be found among them that may be called valuable, from Noah himfeif downward ; and even Noah himfelf, we all know, fell into the Debaucheries of Wine, and if you will believe Tradition, continued in it a hundred Years. Now from him, and from his immediate Race, Narur^^ feem'd prepared for the utmofl Deligion in

generacy, for thev fell into all manner of Crimes, nay into the worlt Crimes firfti for they did not be-

,4

rS TE

begin low and fin gradually, but immediately after the Drunkennefs of Noah himfelf, his Pofteriry degenerated into Idolatry^ or rather return'd to it, for feme think, and that not without Probability enough, that Noah's Sons were Idolaters before the Flood, and were faved in the ^rk^ fuch^was the Will of God^ mecrly for being the Pofterity or Progeny of a righteous Father 5 if fo, then they only returned to the Idolatry which they had been pra6tis'd in
before.

But
all

rity of

willj 'tis certain that the Pofteimmediately into Idolatry, and that his wife Dilates which he gave to his Chil-

he that as

it

Noah

fell

dren, which for fo many Ages were preferved by oral Tradu^ioH, and were called the Precepts of Noah had no fufficient EfFeft upon them to prevent that hated Sin of Idolatry, no not even while he was
alive.

It is worth obferving here indeed, were it not too grave for your Reading, how t^tdiMzWy Noah by the horrid Defedion of his own Morals in that One A6t o^ Drunkennefs^ I fay how efFedlually he {hut the Door againft the Force of all his Own future InHe was till then indeed a Preacher of ftruftions Righteoufnefs, and had been fo to the Antediluvean World for near fix hundred Years j but after that, he might preach indeed if he would, but what Regard would he obtain, when the debauch 'd Inftruftor had expos'd himfelf by his Drunkennefs to the Ridicule inftead of the Reverence of his Pofterity, and when the drunken Monitor by his own PraGice had render'd his Inftru6bions fruitlefs and ridi:

culous

might they bid him hold his Tongue, reform his Life, before he pretended to and go and inftrud them ? bid him firft learn the Precepts he taught, and ftiow them by his Example what it was he would have them pradife? How might they up*

How juftly

of

MA

K.

ly

upbraid him with exhorting them to be fober, while he went drunk to bed ? exliorting them to Modeity and Virtue, while he appeared in the moft fcandalous manner, lying drunk in his Tent, and his Nakcdnefs expos'd to the Banter and impious Jefl: of his Grandfon Ham? muft it cover his Face withBluflies, to find he had difhonoured by his Example the Do6trine of Sobriety which he had preached to his Children, who were thereby brought to mock him, rather than to liilen to him, and to make Ballads of him, rather than copy his Precept for their Imitation? But I fay this is a Subje6t too folemn for the Age, and you will prcfcntly tell me I am going to write a Comment upon the ninth Chapter of Ge^ So I leave it for you to confider of, and renefis. turn to the Chronology of early Wickednefs in the Poft-diluvean World. Noah being thus difabled, by his own falling into Crime, from inftrufting his Pofterity, what was the

How

he liv'd to fee them run headlong of all Crimes, Idolatry^ and the Worfliip of funk as it were out of the World, even in his own time, and before his Eyes. This is evident from Ahraham^ whom the Scripture acknowledges to have been not an Idolater only, but even bred up in Idolatry while he lived in Msfopotamia > and 'tis certain Abraham was born above fifty Years before Noah died So that Noah liv'd to fee his Pofterity degenerated into Idolatry, not all his Preaching or Pradice being able to pre-

Confequence?

into that worfl:

GOD

vent

it.

old the the begin all our hiftorical Account of them with taking them juft as we find them, and that will bring us diredly to the Subjeb I propofe. The

World

feen all the Wickednefs of the revived in its new Inhabitants, without Wit and Capacities which they had before > and Race being thus entirely degenerated, we muft

Having thus

S r S T E

The Race being thus, as I have faid, ftript naked of the Beauties of their Anceftors, whether in Matters of Senfe and Underftanding, or in Matters of Piety and Religion, and running on into all manner of foolifhand fimple as well as wicked ExcefTes, it is not at all wonderful if when any particular Perfon appeared more than ordinary knowing, or but a Lover of and Searcher after Knowledge and Wifdom, fuch a Perfon was honoured in a more than ordinary manner, was reverenced as an extraexalted in the common Efteem and perhaps placed among the Stars after his Death > that he who fhined in their Efteem when living, might be fuppofed to be made immortal at his Death, and to be exalted to fhine in a higher Orbit. Hence it became a vulgar Error among the firft Ages, but was riveted fo faft in the Minds of Men, that nothing could perfwade them not to believe
ordinary

Man,

when

alive,

[yiz) that the Stars were all the tranfparent bright Souls of their wife Anceftors, who for their Virtue and Wifdom were exalted by the immortal Powers to a Station of Glory, and were made to fhine in that manner for the farther enlightning the World, to whom they had been fo beneficent when they were here j and from hence it came at laft that all their great Men, and efpecially their Kings, were thus reverenced and exalted, whether they were good Men or no. It could not be, but that in Procefs of Time, as the World grew populous, tho' they had none of the rare Parts and exalted Underftandings of the Antediluvean Patriarchs, yet there would be fome Men of a more refined Genius, and of more Surely the World capacious Souls than others. would not be all Fools, or not all equally and alike fo5 nor can I doubt but that while the grofs of the People went about that hare-brain'd prepofterous piece
it,

of
j^iede

MA

K.

17

of Work which wc call Bahel^ there were fome wifer Heads who tho' they might not care to

oppofe themfelves to the popular Humour, or perhaps to their Refentment, and did not ridicule and mock the Undertaking, yet looked on it with a different View, and entertain'd wifer Notions of Things, and Gonfequently (when by the Confu* fions which afterwards happened among the Builders on Account of their Speech, they were oblig'd to give over their Work) might take the Liberty to expoftulate with them upon the Weaknefs of the Defign, and convince them afterwards that it was an unlikely impra6licable thing; Or perhaps thofe Men had calmly argued that Part with them before, and had, as far as the times would bear it, declared their Sentiments about it 5 thefe Men would certainly obtain the Charadler of wife Men upon this Occafion, and be valued by them as fuch upon all fubfequent Events. As upon the Confufion of Languages the fevcral Families who undcrftood one anothers Speech kcpc together, fo 'tis very probable they did not feparate lingly, every one running his own way, but by Families and Tribes, or by Nations, as their Speech was or was not underftood by one another 5 and this was dire<5bed by Providence no doubt, for it is faid in theText, God fcatter'd them upon the Face, or over the Face, of the whole Earth. It is not unlikely but that when they left off Building, and found they were not able to purfuc the Defign, with that ImpofHbility they began alfo to fee into the Folly and Abfurdity of the Undertaking > and began more and more every day to reflect upon their Stupidity in going about it ^ that being withal afliamed of the Work, they were aihamed of the Place too, and wenc every Man, or friheof Men at /f^y?, their own Way, to get as far out of the fight of it as they could I granc
:

A
I think

SYSTEM

grant indeed that this is but my Conjefture, but 'tis a very jiift Conjedturc, and 'tis made on Suppolition that all wife Men look back with Regret upon thofc Adbions of their Lives which they have been drawn into, and in which they have In Ihort, as reafon to fee thetnfelves miftaken. no Man loves to fee himfelf a Fool, and if he has done a foolifh thing, does not care to have the Remembrance of it always in his Viewj fo generally i^ he cannot get the Objc6t removed and put out of his fight, he will remove himfelf from it, if he
can.

Upon this foot I cannot doubt, but that all the People quitted the Plain of Sbinaar as faft as they could, and run away from the hated Monument of their Shame > we would have done fo our felves, ^nd I capnot doubt, I fay, but they did fo too. Suppofe then the People to be upon their March, and going to the feveral Quarters of the World, whiand let that he tjT.e^' they were direded to fettle; wh^re you and Sir Walter Raleigh pleafe; for that learned Author following Scripture-light has really i?iaifhaird them, and laid out their feveral Routs as ^xadily and authenticly as if he had been Commiflary- General, and had gone before to provide
them Quarters. Wherever, I fay, thefe feveral Nations went, and in what Country foever they fettled and fixed their Abode, tho' the Government and Monarchy of each Divifion was Patriarchal and Hereditary, yet wefhall find upon feveral Occafions afterward, that they had among them many particular Men famous for their Wifdom and Knowledge, and for their Search into the Secrets of Nature, whofe confummate Wifdoin by degrees not only obtained for them a more th^
ordinary Reverence among the People; but, infliort, brought the People to lubjeft thepfelves to their Government, and m^ke feme of them Kings.

Thus

of
Thus Cadmus^

MA

K.
King of

i^

a Phoenician born, becjjme

Thebes in Greece^ by having obtained the Fame of a wife Man, and one who dedicated himfclf to the

of Mankind 5 So Prometheus obtain'd the Government of a Part o^ Armenia^ and Jtlas the likeiny^r/V^5 and thus feveral others, by their Wisdom and earned Search after Knowledge, obtain'd the Empire and Government of thofe Countries where their Wifdom was fo confpicuous. But pray take this with you as you go, that tho/e Days are over^ that Wifdom crowns no Man Now, except it be with the Rage and Mahce of Enemies, with Poverty and Infult.

common Good

Prohitas laudaiur

s?

Alget,

Honefty

fhall

be

prais'd

and ftarv'd

Wifdom and

Knowledge are Marks for the Men of Power to ihooc at 5 to be High and Great, is to be Wife and Good.

He And all Men

But
this
is

that

is

Rich

is

Wife^

learned Poverty defftfe.

but an Excurfion, I come back re-

proved:

perorsj Magicians and Aflrologers (who by the way were all but onefortof People} were often times inmeanCir-"^ cumftances as to Money, even in thofe graver Daysj they atedfor thepublick Good indeed, but it was in Conjuntion with iheir own Intereft too, they had their Rewards for Southfaying and Divining 5 and when the King of Syria, asked his Servants to go to Elijha the Prophet to enquire for him about his Health, he bad them take a Prcfent in their Hand for the Man of God. I cannot indeed fay how high priz'd things went
in thofe

The Magi were not always Kings or Emthe Wife Men and the Southfayers^ the

Days, and whether C %

Wifdom wa

iigt

under-

SYSTEM
,

der-ratcd then, as it is nowj whether there waJ due Encouragement given for the Search, or whe^ ther Wit went threadbare and in Rags, as it does fincej Authors are not agreed upon it indeed, and it may be hard to bfing them to a Point: It is true, later and more modern Philofophers learned to defpife Money, and Solon preferred Wifdom and a
retired Life to the

Wealth o^Croefus-y but in the Times of the World, the Knowledge of Nature and the Study of Wifdom as it wenC then, feemed to be a communicative Good, which

more

early

therefore as they that reaped the Benefit of it ought to pay for and did fo, fo their wife Men grew (in time) mercenary and mean, as in other Places. This leads me to the Times when the primitive

Wildom
to be

of thofe early Days beginning, as I faid, more common, and that the Magi had communicated much of their Knowledge to the common People. Thofe then who ftill pretended to b^ fomething beyond the reft of the World, were obliged to go higher in their Studies, and enquire
into Nature, view the Afpeft of the Heavens, calculate the Motions of the Stars, and efpecially dwell upon their Influences in human Affairs, which is iince called Aftrology.
fayers

Study they obtained the Name of Souths and jlftrolcgers^ added to that of Magicians^ which they had before and on the foot of thefe Studies they interpreted Dreams, explain'd good and bad Omens, foretold Events, and perhaps play'd fome Leger-de-main Tricks too^ to impofe upon the World, as their worthy Succeflbrs do to this Day \ and in a word, 'tis likely they did all thofe things then, which thefe People do now, of whom we fay with more Freedom perhaps than Truth, that they deal with the Devil. Not that tbofe Fe pie were charged, at lead not yet, with any criminal Conyerfation with the

By

this

old

of
,

MAQ

K.

XI

old Gentleman nor, if I underlland how the Cafe Hood with Satan at that time, had he any manner of Occafion for them, but did his Bufinefs quite another wayj for the Devil had Altars and Temples of Jbis own, was another kind of a King in thofc ii e n he Days than he has appeared to be fince gave Audience in form of a Deity, and faw himfelf worshipped like a God almoft throughout the whole World: Here, under the Name o Baal-y there, Mo^ loch'y here in one manner, there in another : Nor had the of Heaven One Temple in the World, when the Devil had a great many fcatter'd here and there, almoft in every Nation. I aflurc you, however modern Writers think fit to repreicnt him, he fcorn*d in thofe days to go about hke a poor ihabby Out-at-heels Devil, as he has done fince, and may perhaps do now. No, He appeared in State, and as he ufurped divine Honours, fo he made a Figure fuitable to his Ufurpation, and had his Shrines and his Votaries, his Priefts and his Places of Worfiiip, in whatever Shapes or Places he pleas'd to be worfliipp'd in: Thus as Dagon he had
:

GOD

a Houfe of folemn Worfhip at JJJjdod, i Sam. v. 2. and as Baalzehuh at Ekron, and the like. as the Devil had thus the Government of the whole World in his own Hand, and that he was almoft in the very Letter of ic the God of the JVorld^ fo he had no need at that time to employ fecrec Agents, and work by way of Familiars or private Intelligence, as he does fince > nor, to do tlr" ho^ neft Men Juftice, had any of the Southfayers and Magicians, and thofe which were at fir ft called their wife Men, any Converfation with the Devil at all, no, or with any of his Works, they carried on no Bufinefs for him. But they were Men of Thought, or if you pleafe. Men of deeper thinking than the ordinary fore : They ftudied the Sciences, and enquired into ufeful

Now

things,

SYSTEM

things,^ fearched the Works of Nature and Providence, ftudied the Meaning and End of things, the Caufes and Events, and confequently weye able to fee farther into the ordinary Courfc and Caufes both of things about them, and things above them, than other Men. In the ftudy of Aftronomy, they foon found the fecret Influences of the Stars upon the Surface of the Earth, upon Plants and Animals, nay, upon the both Man and Bead as for Example, Growth and Virtues of earthly Bodies were guided and govern'd by the heavenly, and how even the Events of the greateft moment on Earth oftentimes obey*d the Force of thofe heavenly Bodies 5 their Conjunctions, Oppofitions, near or remote Pofitions, Revolutions and Appearances j and accordingly they were capable of making fuch probable Conjedures of things not yet come to pafs, as were amazing and furprizing to the reft of the World J and by which they took them, cither for Men fiird with facred Knowledge, and that thofe things were communicated to them immediately from Heaven 5 or that, however they got it, they had a prophetick Knowledge of v/hat ihould come to pafs, and could foretel Events even before the apparent Caufes were ordinarily known. This gave the common People an extraordinary Veneration for the Perfons of thofe Magicians and Notion of their ijuife Men^ as they had an awful exceeding Wifdom and Knowledge. Thus Nebuchadnezzar^ after he had exalted the Prophet Daniel to be the chief of his wife Men^ floopt to him with a kind of Reverence, and begins his Addrefs not like that of a Tyrant, the Terror of the World, as he at that time really was, but as One that had an^ Awe upon his Mind of the great Refpcd he ought to fhow to a Perfon divinely infpir'd as Daniel was. See the Text Dan, iv, p. O Bekefhazzar, Mafier
:

How

of

of

MAGIC

K.

13

of the Magicians, hecaufe I know th^t the Spirit of And fo in the the holy Gods is in thee^ See8ch Verfe of the fame Chapter. Jt lafi Daniel came in before me^ whofe Name is Beltelliazzar, after the Name of my Go d, and in whom is the Spirit of the
holy Gods.

Thefe were the Magicians of the firft Ages of the World, and. fuch was the Opinion which the People had of them in thofedaysj not that they were Conjurers, or running Men^ or fuch fort of People call them; but were Men, who as we now at that time knew more than the ordinary rate of

Knowledge inftrudted others to knowj and were endued from Heaven with extraordinary Degrees of VVifdom above other Men. Nor was the Refpe6t paid to

gree,

them equal, but more or lefs in deaccording to the particular Degrees of facrcd Infpiration which they were fuppofed to have. Thus in the Cafe of the Prophet Daniel (as above) the King treats him not as a Magician only, nor as the Chief of the Magicians only, but as a Man fiird with higher degrees of Wifdom and Knowledge than any, nay than all the reftof theM7^/V/^;2Jof the Age put together, as appears Dan.iv. 18. Now
thouy

(that

Beltefhazzar, declare the Interpret aft on thereof^ of the Dream) for as much as all the wife Men of my Kingdom are not able to make known unto me the Interpretation, hut thou art ahle^ for
is

the Spirit of the holy Gods

is

in thee.

further explain'd in the next Chapter, and in the Tranfa6tions of the next Reign: I fay it is farther and fully explain'd to my Purpofe, {viz.) as to what was the People's Opinion of thefe Magicians., as well as their King. The Story is very particular. It was in the Reign of Belfhazzar., the Son and Succeflor, according to fome, of the Great
is

This

Hill

Nebuchadnezzar King of Babylon \ when the King faw a Hand come out, and writing Words upon

the

H
the Wall,

A
(fee

SYSTEM
Why

the Text) Dan. v. 7. "The King cryed the Chaldeans, and were thefc the Southfayeis to read the Writing. caird, but ^s they were Men of Fame, for their JL,earning in reading flrange Characters, Men of Skill in Languages and Books, which in thofe Days the common People knew little or no(iloud to bring in the Aftrologers,

thing

of.

all the learned Men of the Kingdom were accordingly call'd together, but none, of them could ^nfwer the End j no, notwithftanding all the great Rewards promised them. Ver. 8. nen came in all

Well,

the King's wife

Men^

that

is

to fay, the Flamfteads^

the Sir Jfaacs^ the Halleys^ the IVhifions^ &c. of the Age, but they could not read the Writing, (Jc, And what follows? 'Then was King Bchhazzar^rf^/2y troubled^ and his Countenance was chan^d in him. J^or is that all, but the Text adds, and his Lords ^ere ajionied. Ic feems they thought thofe wife Men knew eycry thing, that they had been able to underftand ^11 the Languages in the World, and that therefore if they could not read it, it mull be fome^ thing fupernatural, fomcthing from above, or fomething from below, which was worfej And in thofe Cafes indeed they did not expc6t the wife Men fhould read it, for they did not fuppofe thofe wife jVlen correfponded with the Devil, or had an evil They thought indeed, if it depended upon Spirit. human Underltanding, they could do it, but as to higher things than thofe they did not exped them 5 ib, the King and his Lords began to be the more The furpriz'd at it. But now fee the loth Verfe. Queen direfts them to enquire out Daniel^ and fend for him, and tells them he would certainly read^ i:he Writing, and tell them the Meaning or interpretation of it. See the Words at large.

of

MA G
^

K.
-y

2j

Now
and

the ^ieen^ hy reafon ef the words of the King and the his Lords, came to the banquet-boufe

King, live for e^ver: let not thy thoughts trouble thee, nor let thy countenance be
changed,
"there is a man in thy kingdom, in whom is the fpirit df the holy Gods, and in the days of thy father, light and nnderjianding, and wifdom, like the wifdo??^ of the Gods, was found in him-, whom the King Nebuchadnezzar thy Father, the King I fay, thy Father, made Mafier of the Magicians, Aflrologersy

^eenfpake and [aid

Chaldeans y and Soothfayers j

Forafmuch as an excellent fpirit, and knowledge^ and underft anding, interpreting of dreams, and fhew' ing of hard fentences, and diffohing of doubts were found in the fame Daniel, whom the King named Beltefhazzar now let Daniel be called, and he will fhew
:

the Interpretation.

After this Story no

Man
as

need enquire what the

Aftrologers^

World underilood by the Magicians and and wife Men of thofe Days 5 But 'tis
were look'd upon not
dealers

plain they

with the De* vil, but as Men infpir'd froni Heaven, fill'd with infpir'd Knowledge, Light and Underftanding, and
excellent
tations,

Wifdom,
refolve

that they could

make

Interpre-

Doubts, 13 c> as ver. if, 16. of the fame fth Chapter. And as fuch, the Princes and Lords of the Country apply'd to them in all difficult and extraordinary Cafes. Now 'tis true, we have only Examples of the Kings and Princes making ufe of thefe People in difficult Cafes, as Pharaoh, Nebuchadnezzar, BelJhazzar, But 'tis not to be doubted, that the People in general, of all Qualities and Conditions, went to them to be refolv'd in their Doubts, and to have Queltions anfwer'd them in difficult Cafes 5 |n fliort this was their general Employme?|t, and %hty u^^dc a Trade of it.

A
On
this

S r S T E

find in feveral ancient Writhe Southfayers were made ufe of to interpret Dreams, and foretel things to comej to reprefcnt good or bad Omens, and give their Opinions upon the Appearances of any extraordinary Phasnomena in Nature > Thus you have Julian the Apoftate reproach'd with encouraging fuch Men,

Account we

tings,

that

and liftning to them, fome Ages after this, when their Reputation was funk to a lower degree by far, than it was at in former Times. This being then the Cafe, we arc not to talk of
the Magick of thofe Ages, or of the People calPd Magicians^ in the prefent vulgar Acceptation of the Word > but they are to be undcrftood to be what Sohn^ Plato^ Seneca^ Ariftotle^ or any of the bcft and brighteft of the Philofophers of after-Ages were known to be, namely Men of Learning > who had apply'd themfelvcs to the fludy of Virtue, and to the Knowledge of and Search into the moft hidden treafures of Nature 5 who underftood the Reafons of things, the Caufes and Originals of the moft retired and difficult Accidents in Nature, that fearch'd into, and calculated all Aftronomical Difficulties i the Motions and Revolutions of heavenly
and, as I faid before, their Influences on things below 3 that fludied and found out the phyfical Virtues of Plants, Metals, Minerals, and in a word every difficult thing, either in natural or experimental Philofophy. Thefe were the Magicians of thofe Days, and to

Bodies

write a Syftem of Magick as it was then pradbis'd, and is to this Day underftood to be the firft meaning of it, would be to write a Syftem of natural Philofophy; only with this fpecifick Difference, namely, that witR the utmoft of their Search, the higheft of their Reach^ and the greateft of their Underftandings, they knew fo little of every thing, or indeed of any thing, that the wifeft of their wife

or wife Chaldean^ in all the Egyptian or Chaldean Courts, eould not pretend to know what our prcfent Pupils in Science come to the undcrftanding of in the firft Ledures of Philofophy, which they go thro* in a Courfc of Academick Study. Their Conceptions of things were rough and rude 5

1 C K. of Men, the moft accomplinied Magician

MAG

27

what they

entertain'd

Inftrubion of others, as the hke wife Men that

was either rcceiv'd by the by oral Tradition from went before them, or

from the dark Conjeftures of their own reafoning and enquiring Difpofitions, join'd perhaps to fome few, and thofe but very mean^ Experiments of their own making, from Obfervation and Rcfle6bion. Thefe firft Lights burnt very dim in their Underftandings, and gave but little helps to them in their Search after Knowledge 5 but ftill as the reft of the World was infinitely darker, and more ignorant alfo than they arc now, fo this dim Light, and thefe glimmerings of Knowledge, appcar'd to them, (in proportion to the Light they had to judge by) as bright and Ihining, as the greateft and moft confummate Knowledge does now to us in the Heads of a Boyle^ a Newton^ or the moft exquifite and beft accemplifh'd Philofophcrs of the

Age.
All things in Nature arc great or little in their in Proportion to thofe proper Obje6i:s which they are to be confider'd withy or

Appearances,

meafur'd by.

The Earth

it

felf

is

coniidcr'd as a vaft

Globe of folid Subftances, form'd into one Body by an infinitely powerful Hand j when on the one
hand
fmall,
it is it

Part of

meafur'd by any particular Bodies, either felf, or of any other Body, which are
:

and as it may be faid inconfiderable in Bulk compared to it Whereas on the other hand, that

very Globe or vaft Body which we call this Earthj is but as a Point, a Mote, or a grain of Puft,

i8

s r s

r E

Duft, when confider'd with and meafur'd by the immenfe Bodies of the Comets, the Sun, the fix*d Stars, or other thofe glorious Luminaries which

wc fee rang'd above us, and out of the reach even almoft of our Conceptions. Thus the Knowledge and Acquirement of the Magicians and wife Men in the firft Ages of Time, and of whom I have been now fpeaking, tho' mean and trifling, fupcrficial, and of little Worth, when compared with the accomplifli'd, and confummatc Wifdom of the Moderns^ their experimental Philofophy, their Knowledge inAftronomy, their Improvement of Nature and Artj'yet it was Great, and worthy of Admiration, when compar'd in thofe Days, to what the reft of Mankind knew, and look'd upon by, and compared with an ignorant Age fuch as that was > and therefore the King tells Daniel^ that an Excellent Spirit of Wifdom "was found in him, Dan. v. 14. And doubtlefs the People look'd upon Daniel to be infpir'd with Wifdom and Knowledge from the holy Gods^ that is to fay from Heaven, as indeed he was^ tho' not from their dumb Idols, whom they called by the Name of the Holy
Gods,

In like manner, tho' perhaps not with fo ftrong a Convi6^don, they had an Opinion of all thofe they caird the Chaldeans and Southfayers^ Magici^ dans and Jftrokgers^ that they had fecret Communication with their Gods, and that they receiv'd all the Knowledge with which they were infpir'd, and in which they fo much excelTd the reft of Mankind, from the feveral Deities which they worI will not deny but that thofe Magician.^ iTiipp'd. might endeavour by many Subtikies and Arts, to confirm and pieferve the delufion (for they knew jt to be fo) in the Minds of the People 5 that they might alfo work up the Veneration of the deluded Multitiide to a due Height, and prcferve the Opinioni

of

MA

K.

^%f

liion both of their Perfons and of their Capacities j and this perhaps will appear, when further enquired wicked into, to be the Foundation of all the things which followed, as I fhall demonflrate in its

Order.
It

was

really a

Temptation to thofc wife Men^

as

they were called, to fee that the World had a vail Opinion of them 5 while the World was blind, and in the Infancy of their own Underftanding, a little matter would impofe upon themj but in procefs of things the World grew wifcr, and the light Nature began to receive Illuminations from the light of Reafon, and then it behoved the wife Men to fee that their Knowledge alfo encreafed in Proportion ; for flill they were obliged to keep the Reputation of their Underftandings, by paffing from one Study to another, and afpiring ftill higher and higher in their feveral ClafTes of Improvement. this it was eafic to do, in all thofe early Days of Knowledge. Nay, they had a thoufand Years before them ftill, in which a moderate Competence of acquired Knowledge would keep up their Characters j what Courfe was taken afterwards we fhall fee by and by. To fum it up then in few Words j a Magician in the firft Ages of the World was nothing more or lefs than a Man of Learning 5 only vou muft take this with you as you go, that by ihzW ovd Learning is ro be underftood not a Man of Letters and Books^ for the World knew little of either in the firft Days of thofe Acquirements. Nay, we have reafon to be afTur'd, that the Knowledge of Letters was not arrived in the World, at the time when Pharaoh fummon'd the wife Men, and the Southfayers, and Magicians to interpret his Dream 5 and as they had no Letters, they had no Books j and therefore when 'cis faid that Mofei was learned in

Now

aU

so
all

A
The

SYSTEM
I

the Wifdom of the jEgyptians^ it muft be tinderftood of oral Learning, Wifdom convey'd to him by Obfervation, or Inftru6bion, or Infpiration, as afterwards he really received it from Heaven.

Magicians,

fay,

were Men of Learning,

that is to fay Men of Study, Men of Obfervation, bufy in the fearch after Knowledge > and if we will take Pains to enquire into it, we fhall find their Obfervations chiefly refpedcd the Motions of the heavenly Bodies, the Afpefts and Influences of the Planets and fix*d Stars j and confidcring that they were abfolutely without the help of Inftruments and Glafles to make their Obfervaiions by, and without Books, by which to communicate the Knowledge of one Age, or of one Perfon,'to another; I fay, conddcring thefe things were wanting, *tis a wonderful thing that they arriv'd to

fuch a Degree of agronomical Knowledge

did.

as

thev

Others ftudled the Knowledge of Nature, in the Conilitution and Contexture of human Bodies; the Originals, the Progrefs, and the caufes of Difeafes and Diftempcrs, both in Men and Women; and alfo the phyfical or medicinal Virtue of Drugs and Plants, for Cure and Eafe of thofe Difeafes; the qualities of the feveral Herbs and Trees, and Produ61:ions of the Earth ; and as in thefe things they made daily Difcoveries in Nature, which the World was till then ignorant of, and by v/hich they performed furprizing Cures, and delivered the diftrefled People in divers Maladies, they were on that Account, and defcrvedly too, had in great Eftcem, were reverenced, and even worfhip'd by the People. I could give many Examples in Hiftory from the mod ancient Times, when their Phyficians and Aftronomers were, after their Deceafe, rank'd among
their

Gods, and doubtlefs were had in a profound Veneration, while they were living. In

of

MA

k:

31

In a word, Science and ufcful Knowledge being young in the World, thofe Men who gave them-

up to the firfl Searches after thofe things, were thought worthy of the greatcft Honours, and were had in the greatefl Elleem indeed they very well deferv'd of Mankind, fincc they gave
felves
,

fuch noble Tertimonies of their being devoted to Thus Prometheus^ who is faid the Publick good. to be chain'd down to Mount Caucafus^ with a Vulture preying upon his Bowels, the Subftance or Meaning of which was no more than this: That he gave himfelf fo entirely up to the Study of Aflronomy, and to fearch after the Knowledge of the heavenly Motions, that the eager Dedre after the Knowledge of them gnaw'd into his very his Natural Strength, and confum'd Vitals,

proved
high
tains,

Mount

Health 5 and that this was upon Caucafus^ intimated only, that he chofc a Hill, or a Summit among thofe Mounfatal to his

where he ufed to lye on his Back whole Nights together, to make his Obfervations more cxa6tly of the revolving Motions of the Stars, till he contrafted Diftempers by the Colds and Damps of the Air 3 fo that he was as it were chained down
to thofe Mountains, till the Difeafes he contra6led cat out his very Bowels. This is that Prometheus^ who for his exquifitc Knowledge, is feign'd by the Poets to have firft form'd Man, that is to fay, form'd the Model of a

Man by the help of Water and Earth; and then dole Fire from the Sun to animate the Model, and to give him Life and Motion. The Meaning of which is no more than this, that by his Wifdom he inftruded and formed the Minds of Men in true Notions and right KnowIcge of the moft fublime Objeds.
Prome-

S Y S T E

Prometheus firft^ as ancient Authors fay Firfi made the Model of a Man in Clay j Formed all the beauteous Parts^ and when he*d done Stole 'vital Heat from the prolific Sun,

And here, by the way, the firfi: Atheifi:s, the Epkureans and others, who ihew'd their mighty Willingnefs to deny a Fiift Caufe, a Being Prior^ and therefore Superior^ to all Beings, would make Man to be the Author of his own Form and Life j and that Prometheus having thus form'd the Model, and by borrowing Fire from the Sun, given it Life, the new-form'd Creatures had ever fince communicated that Life by Generation. But this empty Notion ftands confuted moft effedualiy, by only joyning the following four Lines to thofe
above*

But

not an Author

tells us^ to this

Day^
Clayy

Who made Prometheus ^r/?, and who the Who gave the Great Prolific to the Sun,
And where
the firfi

ProduUive Power begun.

But to leave Moralizing, which ders feem to have an Averfion to, I

Story.
greatly

my

merry Reago on with my

Sir Walter Raleigh fays, they are miftaken who think that the Thing as well as the Word Magick is derived from Simon Magus. He adds, that Simon's Name was not Magus^ a Magician, but Goes^ a Perfon familiar with evil Spirits^ and that he only ufurp'd the Title of Simon the Magician^ bcczuk the Title ofaM.j?^/a'^;^ was honourable and good 5 and my Opinion is thus ftrengthen'd by his Authority, viz! that there is a manifefl: dif-* fcrence between Magtcky which is Wii'dom and

The

learned

fuper
7

of
fupernatural
ufc
it

MA

K.

33

Knowledge, and the Witchery and Conjuring by which we now underftand the Word, and
accordingly.

with this Expofition of the Word Magick^ and fhall therefore carefully diftinguifli as I go along betwixt the feveral differing Pcrfons known in Hiftory for Magiy Magicians^ and Profeflbrs or Pra;5tifers of Magick 5 and thofe Magicians by which \ve are to underftand Sorcerers, and Enchanters, and Dealers with the Devil, of whom neverthelefs I fhall have occafion frequently to fpeak in this Work 5 becaufcj though I fhall let you know that; the Magicians were not all Sorcerers and DevilDealers, yet I muft alfo let you know too, that I am to point the main of this Difcourfe to fuch as
I join

arc fo.

determining the Point any than necefTary at this time, with rcfpefc to the Variety of worthy Gentlemen, our prefent
is

Nor

this previous

thing

lefs

Contemporaries in fafhionable

Wifdom 5 who, how-

ever willing they are to be taken for Magicians^ even in the very worfl Senfe of the Word, rather than not to pafs for Conjurers^ muft be vindicated even againft their Wills, if it be only upon the fingle Confideration of Incapacity j fince as none of the Magi of the World were famed for wanting Brains, fo the Devil having no occafion for Fools in the natural Senfe, will always difown then^ in fpite of the ftrongeft Pretences they make
to his Service. In juflice therefore to thofe Wou'd-he- witches^ I mull clear the way as I go, and openly diilioguifh

between Magicians^ underftanding them

learned
cerers
,

as

wife and

Menj or Magicians^ underftanding them as Black- Arc Men and Fools, that are only not Sor-*
becaufe the Devil does not thmk it worth his while to tmploy them 5 and in fhort, that they are incapable of being as wicked as they would be

The

34

A
ThcW
in

s r s r E

M
j

oxd Magus^ from whence the Words Af^^/V/^ and Magician are derived, is a Perjian or perhaps Chaldean Term, ufed originally to iignifv a Student
Divinity, a

Man

convcrfant in divme Studies

Art of Magick is nothing but the Knowledge of the Worfhip of the Gods, and the Per/tans called their Gods ixdya? 5 which Expofition of the Word is agreeable to that o^ Mat.Vu z. there came wife Men of the Eafl^ who having feen the Star of him that was born King of the

and Plato

fays the

came fo far to worfoip him. Thefe wife Men the Greeks afterwards called Philofophcrs, that is, Lovers of Wifdomj and the fame is underftood in the Indian Language by BracbmanSy and now Bramines j by the Babylonians^ Chaldeans > by the Hebrews^ Seers 5 and among the Perfians^
Jeivs^

Magicians,
James\.{'x^% in his Book of Z)^under the name of Magick all other unlawful Arts are comprehended > but that is only as wc Moderns underftand it, not that it was underftood fo by the Ancients > and even in that the
It
is

true, as

King

monologiej that

King

diftinguifties

between Magick

in

its

word

Senfe, and the Arts or Practices of Witchcraft and Sorcery j which, with his Majefty's Leave, I think a necdlefs Diftindion: Nor fliall I be fo niccj but all thofe Dealings which we call Necromancy^ Sor^ cery^ Witchcraft^ and all kinds of diabolical doings, fhall pafs with me for Magick and the ^ack* jirt^ and in this Senfe I fhall afterwards ufe the

Word.

The

wife

Men

of Babylon are

diftinguifli'd in
j

the

the Magicians, that is, the wife Men, in the Senfe as above, I mean Philofophers j the Jftrokgers^ which are underftood the fame with our Aftronomers, and with them Southfayers ; the third fort are the Sorce^ rerSyVfho were called Malefici or Workers of Evil or Mifchief,
into four ClafTes

Prophecy of Daniel^

of
am

MA
call

G
5

K.

Mifchief, as fome

them

thefe arc the kind I

to treat of, who are Workers of Evil by the Afliftance of an evil Spirit \ and the lafl are called Chaldeans J by which are underilood Foretellers of

thmgs

to come, Caufes. fecret

who

underfland their hidden and

This Expofition brings us down to the Cafe in hand, where by the Word or Term of Magick is underftood the two laft forts, who working Evil of fe^'C^al kinds, do it alfo by the Afliftance of an evil Spirit 5 that is in EngUJJj^ by the Help of the Dcvii, by Inchantment, Conjurations, and corrupt
Methods. T; e Praftices of thefe People were many ways Diabolical, even in thofe days j and if we may credit King James's Account of them, they were rather worfe in thofe laicer Ages of the World than in fonr er times s but of thac ia its Place. Philojud^us carries it further than any of the mod annent Wfiters uid Sages, and fays that by this kind of Magick^ that is by Jftrologj^ and Obfqrvation of the heavenly Bodies, their Motions, and Revolutions Ahraham^ who was certainly a very great Magician^ arrived to ihe Knowledge of the tpieGoD> even before became out from Ur of theChalaees', that is to fay, he gathered from the wife Government, the wonderful Order and Motion, and the immoveable DeGreesi^ and Revolutions of the heavenly Bodies, that there mud be an infinite, wile, and intelligent Being, who, as he was the firil Caule o^ their Beings, fo he was likewife the great Director of their Motions, and by his Appoint'nent every thing in the whole Syllem of their Operations was guided and appointed In fhort, thar Abraham icarn'd to know the Creator, by the Contemplation of the Creature And doubtlefs as this fludy of Nature din 6lly leads us to the great Author of Nature, ^o
:

Abraham by

his

fincere Application

to

the

firfl,

and

^6
and
the
laftj

A
his fincerc

r S T E

M
Number of

Defire to be led into the

thole Defires of his Heart to be fincere, and aiming at a right end, was pleafed to make a more clear Difcovery of himfelf to

God, who knew

him by Vifion and Revelation j teaching him more

than he could ever have obtained by all the Study and Application imaginable. It is not doubted however that Abraham was the firft teacher of Aflronomy and of Arithmetick in the World, and perhaps of the feveral Branches of the Mathematicks> The Ancients affirm, that he taught the Phoenicians^ that is to fay the Canaanites among whom he liv'd, and the Egyptians alfo, all the Knowledge they had, whether Philofophi.cal

Thus

or Divine. then, whatever Notions

we

tertained of

Magick
fays in

as Diabolical,

have now enyet certainly, as

another Cafe, in the beginning it Ages of the World, the Knowledge of Magick was the Wifdom of Nature j and nothing but Ignorance brought Men to proftitute themfelves to the Devil for the encreafe of their Underftandings. And this indeed is the way by which Magick^ and the Knowledge of the moft excellent things, has been abus'd in the World} when Men feeking beyond themfelves for Knowledge, and ignorant of the way to increafe true Knowledge, have been impos'd upon to make ufe of wicked and diabolical Methods to obtain it; the Devil not only readily concurring to affift them, but openly ading with them by Concert, to encourage the Dc-

our Saviour

was

not fo. In the firft

lufion.

Hence the weakeft and

moft impotent of

all

Capacities, meer Fools excepted, have been found fufficient to make Tools for the Devil j who hardening them for his own Work, trains them up to his Hand, with fuch an unwearied Diligence, that

nothing

of
vice.

MA

K,
his Ser-

17

nothing can prevent their improving in

Thus while Magick is the Wifdom of Nature, and the Magicians of thofe Ages were the wifefl and beft of Menj the Magicians of our times, and of this new kind, improve from nothing, begin with the vileft of Ignorance, and proceed to the vilell of Wickednefs, till they come to be the mod
Diabolical Creatures in the World. Magick being therefore nothing in thofe Times, but, as 1 have faid, a degree of ufeful Knowledge, and the Magicians being a Race of honcft ftudious Men, fcarching after Wifdom, and bleft with greater Shares of it, than the ordinary Race of Men were arriv'd to> we muft look farther, and come down lower into Time, for the prcfent vulgar Acceptation of the Word In which Inquiry, it will not be fufficienc to jump at once from the beginning of things to the prefent times, and from what the Magicians were in Egypt and Chaldea^ to
:

what they

are now in a Chrillian Age: But we muft a little enquire into the Gradations of the Change, and fee by what feveral Progreffions of Art the ufeful Magicians of thofe Ages have come on, from meer Philofophy, to all the Extraordinaries of Myftery, Cunning, Trick, Cheat, Stargazing, Fortune-telling, Conjuring, Witchcraft, and the Devil > and if this be not an Enquiry, both profitable and diverting, I muft be miftaken
in

into

Subject, or in my Readers. Let us enter gradually, and with Cautiqn, left we raifc jhe Devil, before we come at him.
it

my

CHAP.

38

A
How Wtfdom
the Fir ft

T S r E
n.

CHAP.

and Learning advanced Men in Ages to Royalty and Government^ and How Marty of the Magicians were made Kings on that Account as Zoroalter, Cadmus, and many others.
;

IT was nued

not many Ages that the World contiof Dullnefs, equal to that at the firft fcattering the Nations. do not find them building any more Babels^ or entertaining themfelves with fuch grofs Notions any more. As they travelPd abroad they learned Experience j they faw farther into Nature, and into the Reafon of Things inftead of building Ladders and Babels to reach up to Heaven, and keep them from drowning, they foon learnt to build Cities to keep out their Enemies, and Ships to fail upon the Water > they baffled the Fears of another Deluge not by their Faith, that God would not drown the World again, fo much as by the belief of this Whymfy, that feeing they could fwim in Ships and Boats, he could not do it 5 or that knowing they could live upon the Water, they might feem not to care whether he did or no. In this travelling Circumftancc they grew in Knowledge, as I fay, and at leafi fome of them being of a brighter Genius than others, advanced beyond their Neighbours in Wifdom and UnderHanding both fpeculative and pradical j and thefe, as they gain'd every Day- more Knowledge, even by
in a ftate

We

knowing,
^

fo that

Knowledge

gain'd

them

infinite

Applaufe and Efteem among the People. Hence every afpiring Genius among them getting the ftart of the reft, either in real or affected Knowledge of things, and thereby gaining Admirers and Dependents, took little differing Routs
in

4 MA G

K.

if

in their Wanderings j and wherever they thought fit to plant and fettle, they built Houfes, calPd it a City, and the Leader made himfelf be caird their particular King. This petty Royalty, as it was rais'd upon the foot of Chance, rather than Blood, and upon the

mean Circumftance of

a bold afpiring

Head, which

a fmall ihare of Brains above its Neighbours gave a Title to, fo it feem'd to fubfill on the foot of the fame Chance 5 thofe Kings being as eafily, and as often depos'd, as they were either over-power'd by their Neighbours, or as any Decay and Dei^G^t of the bright Part that rais'd them, caus'd them to
fink in the

Opinion of their Subjeds, and gave the

King of the next City a better Place in their Favour, Yet this Diminutive Rank of Soveraignty remain'd many Ages in the Worlds and we find, not only in Abraham's Time, when the five Cities of the Lake or Valle)', where Sodom flood, had five
.

Kings over rhemj and afterwards in 7^^o^'s time, the City of Sichem had a King over it 5 but even at the coming of the Ifradites into Canaan^ almoft every^ City had its Kingj and we have a great deal of ropm to judge, that thefe Kings did not derive from a patriarchal Succe{?ion, for then there would have been many thoufands of Kings more than there were 5 but from the exalted Merit of the LTndcritandings and Genius of fuch and fuch a Perlon, whom the People thought fit to admire and follow, and confequently fubjea themiclves to and we have abundance of Examples in Hiftory to prove, that this was the pradice of thofe firil Ages. But this is a dry Study, and the Search after their Names wj'jtd be as needlefs, as the Lill, when obtain'd, would be tedious to read J fo I leave it, and go on. The reafon of my naming this Parr, is not to (how the Veneration the moft early Ages of the World had iorWifdom and Virtue > ^o\'^ God knows^ thefe Magi^ tho' they had the Merit oF fome
:

Knowledge

SYSTEM

Knowledge above the reft, yet we do not find they had a much greater Share of Virtue than othcr People: But even as we find it now, the moft knowing Men arc not the beft Menj even fo it
was then, every wife Man, much lefs every great Man, was not a good Man: and as in our Age it may be fear'd, we have more Clergy than Chrifo there were in thofe Days more Sages lliansj
than Saints till at lalt their wife Men turn'd whimfical, their Kings Madmen, their Southfayers meer Conjurers, and their Magicians Devils Of all
: :

which

give a farther Account prefently. I'll fuppofe now, that the Magicians of thofe Ages were, as I have defcrib'd them in the Chapter before, nothing but Men fam'd for extraordinary meer Aftrologers , Philofophers, Knowledges Men of Study, and the like. You will next fee how thofe Men frequently rais'd their Fortunes by their Wifdom, or rather by the Opinion which the ignorant World had of their Wifdom and Ca1

fhall

pacities.

ZoYoafter

which
tells

us,

was a famous Magician^ in the Senlc have already given of the word. Hiftory he was a great Aftrologer, and foretold

things by his Art, which were to comej that by his wonderful Predi6i:ions, he obtained fach a Veneration among the People, that the Baclrians ador'd him as a Man fent down from the Gods, or if you like it as well in Scripture Terms, as a Man of GOD-, and by this mighty Opinion which they had of him, he obtained the Empire o^ the Baclrians. This muft be at the time when Ninus was Monarch of ^Jfyria-y for he was afterwards conquer'd, difpo(refs*d of his Dominions, and flain by Semiramisj that warlike Widow Queen of AJfyria, They report that he foretold he fhould be flain by Lightning, or by the Fire of Heaven > and that he told the JJJyrians^ that if they could find his Aihes, they fhould carefully preferve them, for that

of
that their
his

MA

C K.

41

Empire fhould continue no longer thaa Afhes fliould remain in Being j that afterward it fell out accordingly, that he was kilPd by Lightning, and that the jiffyrians did fo prefervc his Afhes, but that they were afterwards taken from them by the Perjians^ who overthrew their Empire. N. B. All this is fumm'd up thus in fadj That Zoroafier left behind him wholfomc Rules of Virtue and good Government, which as long as the AJfyrians kept in Memory, and worthily followed, they were profperous, as he foretold them they would be 5 but when afterwards they degenerated into Vice, and ceafed to obey the Rules which he had fee them, they fell into Divifions and Fa6bions, Civil Wars and Devaftations, which at length ended in the Ruin of their Empire.
while

Cadmus^ mention'd before, was a Phoenician^ but his own Country and fettled in Greece^ where, as they fay, he built the City of 'ThebeSj and was made King of it, in confequence of the Performance, and in Veneration of his Learning, having brought lixteen Letters of the Greek Alphabet among ihemj not that he invented thofe Letters, tho' he has the Fame of it to this Day the

went from

Letters were thefe 5 ^, /3, 7, c/^, s, ;, r), x, X, v, 0, tt, the other four 0, f, 9, ;^, they tell us ^, <T, T, u} were afterwards fupply'd by Palamcdes during the Siege of "Troy. But the Moral of the Story is this, that Cadmus

came from Phoenicia into Greece^ where by his Learning he inllru6ted the People, civiliz'd and polifh'd their Manners, and taught them the Knowldge of Letters 5 direded them to build Houfes, and inhabit together in Towns and Villages, which they then called Citicsj and, in a word, introduc'd among them Difcipline and good
Govern-

A
of the Gj'

s r s

r E

Government: in Recompence for which they made him cheir King, and call'd their firll Town
^hebeSn in {onour of Cadmus^ who was originally at Egyptian Thebes^ a City much more

ancient than the Nation of the Grecians, Jthj (aifo mention'd before) was an African^ confpicuous for his Excellence in all human Wifdom and Knowledge j by this he was raifed to fuch a height in the Affe^ion of the People, that they made him King of Mauritania in the Northern Part of Afric He was one of the molt learned Magicians of the Time, and by his Knowledge in the Motions of the Stars, and his excellent Judgment in the good Government of Nations, he is ncjents to carry the World upon feign'd by the hisShouldersi that is to fay, his Precepts of Governmenr f jpported the Nations, and prefcrv'd Order and DifcipHne in the World 5 and for this he was, as he well defer- 'd, chofen by the People of Afric

to be their King.
I have done with my Examples of wife Men bcr ing made Kings, efpecially being made fo for their Wifdom too J and indeed to what purpofe {hould I go on with the Account? 'tis not pretended the Example fhould move the World in this Age, or the World at prefent has no great in the next occafion for more wife Kings than they have > and befides, as there is a right wife Generation nfing up to fupply the Place of Power, as fail as Nature wears off the Incumbents, and we fee no Danger of
:

wanting a fuitable Succeflion > fo I leave that part of the Subjeft, and fliall talk of another Clafs.

The
World,
they

Magicians or wife

defcrib'd,

Men

let

Men being, as I have thus of Worth, and juftly valued in the us fee how long they held it, and how
Chara6ter.
ftcp

loft that
firft

The

which

their Figure in

my

I meet with, which lefTcns Account, was when the Magi or

or

of mfe Men were

MA

G
:

K.
the Govern-

4j

called in to fupport

Per/tan Empire And here they fhew'd indeed, that Wifdom is not the only Qualification of a Prince 5 that there is another thing requifire, which tho' it is but trifling indeed among the Modern?, was an EfTcntial among the Ancients, who found, that to make a good Governor, it v>^as requifite, that he fhould not only be a Wife Man, but an Honeft Man 3 and in defeft of this Qualification^ the Perfians cut the Throats of ail the Magi^ to whom they had committed the Government of the Country j for tho' they were all Philofophei*s, and wife Men, yet, as Fame hands it down to us, they did not find one honed Man among them.

ment of the

Thefe Magi

are

called

by fome Pr lefts,

by

others Philofophers, by others i\ftrologcrs> it is certain they foretold things to come, or at leaft made the People believe foj as in the Cafe of the

Mother of King Sapores^ The fecms were in great Perplexity for wane of a King, (there were no Pretenders at that time to put in their Claim) a thing which very feldom happens in our times: The Nobility being aflembled, in order to confider of a Nomination, the Magi fent them word that they fhould not proceed, for that the Queen Dowager was with Child, and would bring forth a Prince, who ftould be a mighty King, and do great things for the Honour of his Country. Upon this their Confultations broke ofi\, and with grear Joy they fent for the Queen, and laying the Cro vn upon her Belly, they folemnly crown'd the Embrio, gave it the Title of King, and falutcd it King by the Name of Sap07'^ or Sapores'y all which

Queen of

Perfia^

Psrftans

it

came

come

to pafs: And yet I may fay all this might to pais* andnogre^.t ma'tcruwing ro the Pro-

phetic KiVi'dedgeot che Magi; for the Queen, loth to have a King chofcn tqofoon, before ihc knew how
ic

44

S r S T E

it was with her, might venture to fay {he was with Child 5 or at leaft get the Pricfts, the Magi^ to fay fo for her, and leave the reft all to Fatej for if it had not prov'd fo, no body was injur'd, and it would only have been faid that the Magi were

xniftaken.

But we

are, if

you

pleafe, to fuppofc, that as

faid, this did

not laft long 5 the low-priz'd Learning of the Magicians anfwer'd very well, while the World was ignorant in Proportion j but as the World encreafcd in People, and as Years went over their Heads, Knowledge had its Gradations too, and tho' it muft be confefs'd it was at a very flow Rate, yet fome advances they did make 3 and as Princes feverally were lovers of Learning, fo they encouraged Men of Learning too, and their Numbers cncereas'd, as well as their Knowledge. As the common People became more knowing and intelligent, fo it behov'd the Magicians to advance their Studies, and feek farther into the more fublime Parts oF Learning, to prefervc the Diftancc they ftood in, from the lower Clafs of their Countrymen, and to maintain the R'efped and Veneration which as I faid the People had for themj if they had not done this, they had foon been upon Level with the reft of Mankind} the Rabble fl had been their Equals in Wifdom, and they had loft themfelves in the fuperior Station of Magici* ans^ which they enjoy'd before. This put them prefently upon fearching farther and farther into the Arcana of Nature, purfuing the higheft and moft elevated Studies, with the utmoft Diligence and Application j advancing from one thing to another, ftill to keep up the Figure and Charader of 'wife Men which they had before 5 that is to fay, being ftill as many degrees above the common fort, however the common fort might be improv'd in Knowledge, as they were before.

No?

cf

MA
is

K.

4j

Nor was

this difficult

was then, and even

to doj for as Knowledge ftill, an unexhaufted Mine and

Score-houfe of unvaluable Treafure, and which ftill the deeper ;it is dug into, difcovers more and more Riches, and an infinite variety of Rarities and cuwell natural as artificial j fo the of Application fearch'd into the Arcana, or concealed Treafures of Wifdom j and the farther and greater Experiments they made, the more they found the Search anfwer their utmoft Ambition 5 the more they knew, the more they difcover'd yet to know> and all their Enquiries made good the modern Diftich made upon a like
rious things,
farther thefe
as

Men

Subje6b.

Whafs yet

difco'ver\l^

How

little's

known^

to

only ferves to Jhow ivhat there's left to know.

wife Men of the Studies, and in

This was not only an Encouragement to the Ages we fpeak of, to go on in their

their making new Difcovcries in the hidden and moft retir'd parts of Nature j but it fhew'd that they were ftill able to maintain the Charafters they bore in the World, and to make good the Diftin6lion which was formely made between them and the common People 5 fo that they ftill pafs'd for Magicians^ wife Men^ and Aftrologers, as they really at laft were 5 and for Men qualify'd to inftrub the ignorant World in a fuperior Knowledge. Take them then in this new Situation, that is to f^iy, pufhing on in the commendable fearch after Wifdom and Knowledge, till, as Solomom fays, they dug for it as for hid 'Treafures-, yet the common People followed them clofe at their Heels; the Nations grew wifer and wifer, as well as the Magi% till in ihort Art began to fail, or rather the Numbers of the Men of Art began to encreafej that fo wife Men were not fuch Rariues, or fo high-priz'd

as

A
as tliey

rS T t

had been, and grew daily lefs and lefs iti the ordinary Rate and Elteem of the World. Thus in iliort, the *wife Men^ and the improving World, feem'd hke Men running a Race, in the purfuit after Knowledge 5 the Magi or Southfaycrs,or what you pleafe to call them, had gotten the Start, and were a great way a- head, a great way before the reft, but the People follow'd and advanc'd at a great Rate. And this brings me down to the Point. The Men of Wit and Learning being hard put to it in their new Difcoveries, had but three ways to preferve the Dignity of their FrofefHon, and keep up their Credit as wife Mine^ that is as Fhilofophcrs, Magi^ and the like. The firft was to purfue vigoroufly the Study 1 of Philofophy, that is to fay of Nature, the feveral Branches of Aftronomy^ Aflrology^ Geometry^ and the
like.
2.

The
is

that
9.

fecond was to puiTi into the Study of Artj to fay Experimental Philofophy.
laft

ral

was the Study of Reafon {viz?} Natuthe Worftiip of the Gods. In the firft of thefe they went on with great Succefsj nor were they to be follow'd by the common People, whofe Underftandings could never come up to any uncommon degrees of Science, or

The

Homage, and

indeed to make any Pretcnfions to it 5 and therefore thofe that apply'd to this Study, kept up their Credit longer than any of the reft. Thus the three wife Men of the Eaft are faid to come into Judaa from a far Country, by obferving an unufual and furprizing Phenomenon, (wzja Star at Noon-day, moving in a particular Orbit, and pointing to them in a very particular Manner, by which they were as it feems direded to follow it, in order to make an extraordinary Difcovery of fomc great Birth, and of fome wonderful Prince,

whom

of

MA

K.

47

therefore they ought to Some Authors tell us, thefe three w/fe Men^ or Magi^ were three of the Pofterity of ^h ''h'lmy by Keturah hi^ !aft Wifc^ that they dwelt in Ara^ bia Felix^ and that chey had it revealed co them,

whom
mage

come and pay Ho-

to.

that rhey fliould fee this Siar, and chat they fhould be gu'aed by it to fee the Great MeJ/iah^ who was to come into the World to unite th'* Pollerity of

them in one Kingdom, whole World. But t take this as it is, viz, a Chimney-corner Tale, fit for a Legend, and not capable of any manner of
Abraham^ and to
z\y.ikj)^

which ihould

rule over the

Improvement. But thus far 'tfs to my Purpofe, namely, that the Credit of the "wife Men of the Eaft was not yec
quite funk in the World j that they maintain'd a Correfpondence with the Scars j that they por'd upon the heavenly Motions, and knew more of that kind than all that ever went before them. As the Aftronomers, and Star-gazing Magi kept up the Dignity of their Characters, and out-did all the reft of Mankind in thofe Ages > fo the fecond co fort too apply'd themfelves the Study of lower Life, obferving the Mechanifm of Nature, and introducing the helps of Art, even to perform things furpnfing. Among thefe, fome ftudied the Microcofm of human Bodies, and fcarcht both Diftcmper and Medicin 5 and thefe (that is to fay, the Phyficians, and Naturalifts,) obiain'd a noble Alcendant in the Efteem of the Vulgar, being able by the Knowledge of Drugs and Plants, and their Vertues, to apply proper Remedies in Cafes of the greateft Diftrefs and Diiafter j and this indeed could not but obtain for them a fix'd and large Efteem in the Minds of the People, whom on fo many Occafions they rcliev'd. Thus the firft fearch'd into the Curiofiues of Nature, the fecond into the Arc of Phyfick.

Buc

48

S T S T E

But the third were a very particular kind indeed? and thcfe apply'd themfelves to the Arcana of things Divim-y and at this Door came in all the wicked things, which have fince, with fo much Juftice too^ given a black ChaFa6ter to the very Name of a for under the flicker of Religion, the Magician worltand moft Diabolical things were pradtis'dj and in a few Ages more, we find that all the Magi" cians were Priefts in Mgypt^ or according to fome, all the Priefts were Magicians., Some have ofFcr'd at drawing a Paralel from this to our times, and in fome Senfe it may be true, but in others doubtful. For if by Magicians we are to underftand Philofophcrs, and wife Men, I fliall never be brought to acknowledge that all our Priefts are Magicians^ for But to go back to the Cafe 1 abhor all Slander. as it is before me, certain it is, that the imfe Men finding, as above, that they muft take new Meafures, that they muft have Recourfe to fome new Art, if they would keep up the Reputation of their Wifdom J I fay, finding it thus, they apply'd themfelves to three forts of Study. The firft was to innocent Art, fecret and cun-> ning Contrivances to delude the Sight-, this we call Juggling, Legerdemain, or philofophical Delufion, fuch as I ihall mention in its Place j but this would go but a little way.
'y

A fecond fort, as above,

apply'd to religious Frauds,

and fet up for Coeleftial Dclufions, mixing their Magical Performances with religious Rites ^ fo deceiving the People with the Opinion of San61:ity, and with the Belief that they had the Affiftance of the Gods.
In Nomine Domini
incipit

omne malum.
it

Thefe
and

laftftudied indeed Divinity, fuch as

was>

how

unhappily did they purfuc the Myfteries they

of
!

MA

K.

49

they profefs'd for firft we find they invoked the Gods, and not finding that would do, they chang'd Hands and invoked the Devil.
FleUere ft ne^ueo fuperos^ Acheronta movebo.

our wife Deof the Ancients tell us there were three Torts of Magick ^ i. Natural, which confifted of the Parts already mentioned, namely, the Knowledge of the Stars, the Motions of the Heavenly Bodies, and their Revolutions and Influences } that is to fay, the Study of Nature, of Philofophy, and Aftronomy. i. Artificial or rational Magick, in which they included the Knowledge of all judicial Aftrology, the caftiog or calculating Nativities, curing Difeafes by Charms, by

From hence

it

is

that I fuppofe

fcribers

of the Magick

particular Figures placed in this or that Pofitionj by Herbs gather'd at this or that particular Crifis

of Time, and by faying fuch and fuch Words over the Patient, repeated fo many times, and by fuch and fuch Geftures, ftroking the Flefh in fuch and fuch a manner, and innumerable fuch like Pieces of Mimickry 3 working not upon the Difeafe it felf^ but upon the Imagination of the diftemper'd People, and fo effeding the Cures by the Power of Nature, tho' that Nature were fet on work by the weakeft and fimplell methods imaginable. But, 3<r//y, the laft is traly called Diabolical and helliih Magick, which was operated by and with the Concurrence of the Devil, carried on by a Corfpondence with evil Spirits, with their Help, Prefence, and perfonal AiTiftance, and chiefly pradifed by their Priefts. And thus you have the general Syftem of Magick, according to my Title But I muft enter a little into the Parti:

culars.

The

JO
The

A
firft

S
5

T S T
I

p.

M
I

dy defcribed

have alrca* Opinion, that in all the firft Ages of the World, there was very little other Magick than this known among Men j That, all the Diabolical Praftices of the third Sort, or the Arc and Legerdemain of the fecond Sort

Sort of this

Magick
of

and

am

ftill

this

of Magick, was perfcftly

unknown

to

the

Ma-

gicians of jEgypt or Arabia^ or afterwards of ChaU

dea^ at leaft for a great while.

Magicians of ChMea^ I have named we find nothing Diabolical among as to thofe o jEgyp^ efpecially fuchas were ordinarily called foj 'tis evident alfo they were generally the fame J for when Pharaoh King of Mgyp dreamed his firft Dream of the feven fat, and the ^tsz^ leanKine, Gen. xli. the Words arc exprefs, ^ver. 8. He fent for all the Magicians and all the wife Men of Mgypt j and what followed? there was none that could interpret his Dream. Upon which, Jofeph was fent forj where

As them them

for the

already, and
:

by the way you may obferve the

difference

between

Jofeph and the wife Men or Magicians, let them be what they will. The wife Men came when they were fent for, and they put the King to the trouble of telling them his Dream, and, as we may believe, went away to confult and confider of an Anfwer. If they could have amufed the King with any fham Anfwer, fo as to have quieted his Thoughts, which were difturbed with the Oddnefs of the Appearance, they would certainly have done it 5 whence I conclude they were not either of the fecond fort of Magicians, who by Trick and Charm, muttering of Words, drawing Figures, and fuch empty and

fimple Formalities, did their Work> if they had, they would certainly have cheated the King with fome of their Impoftures and Legerdemain, and have made him accept of thi or that wild Story
for an Interpretation.

Nor

of
^Tbr were

A G

K.
by

ji

they diabolical Magicians, fuch as

a real and immediate ConverHicion with the Devil, or fome of his invifible Agents which we call evil Spirits, wrought their ufual Wonders, or Delufions like Wonders J and fuch as perhaps thole after-

wards made ufe of by another Pharaoh King of really were 5 who mimick'd the Miracles of Mofes in the fight of the King and his Court : If they had been fuch, the Devil would not have fufFer'd them to be fo difgraced before their Lord, as to go away and fay they could make nothing of it, nor give him the Interpretation > the Devil would certainly have furniihed them with fome kind of Interpretation, true or falfe, at leaft fuch as fliould have fatisfied the King for the pre-^

Mgypt

fent.

N.B.

It is very reafonable to fugged here, thac thcfc Magicians and wife Men oi Mgypt^ and fo thofe afterwards at Babylon^ had been ufually called together before, upon fuch Occafions

as thofe 5 that they had often interpreted Dreams, perhaps fortheKinghimfelf, as well as for other People i that fometimes they did perhaps make fuch Interpretations as came to pals, by which they maintained much of their Reputation a* mong the People, as wife Men and as Magicians the fame we fee praftifcd among us to this day by many an ignorant old Woman,
:

without thelcafl Claim to the venerable Name of Magician^ much lefs of Wife s alfo we cannot doubt but that the Kings oi Mgypt and o^ Ba*
expe6b and believe thofe Magicians could interpret if they would j it had been elfe a prepofterous piece of Cruelty in Nehu^ chadnezzar to put all the Magicians and wife Men to death, becaufe they did not tell him his Dream and the Interpretation, if he did really believe they were not able to do it 5 for
hylon did

2.

'tis

A
^tis

T E

certain they did not pretend to be able to

the Dream, tho' ihey did pretend to tell the Interpretation 5 but he certainly believed they were able to do both.
tell

But when Pharaoh comes to talk with Jofeph^ he honeftly tells the King it was not in him j modeftly diverting himfelf ofall Claim to the Honour which he forefaw was going to be put upon him, and giving up the Praife to the fupream Agent, to whom it was due. v. ^6. It is not in me^ but God Jhall give Pharaoh an Anpwer of Peace 5 and then he goes on to interpret the Dream. I give you this as an Evidence of the Difference in the Kinds of Magick pra6lired in thofc times 5 the firfl Sort, 'tis plain, were, as has been defcribed, meer Men of Learning, Maflers of Science, namely, the Knowledge of Nature, ftudying Philofophy, Aftronomy, and the like j fome pra6ting one way, fome another} fome looking up among the Stars, others down among the Plants 5 fome into the Microcofm of Man, and pradifing Medicine for the Cure of Difeafes j fome judging of Dreams and Omens, others of Signs and Appearances, and all according to their feveral Studies, and the feveral Branches of Science which they applied themfelves to > but not any Sorcery or Devil-

work among them

But come now
it

at that time,

or for fome hun-

dreds of Years after.

for here,
to the fame Country, viz. Mgypt^ feems, the Devil began firfl to converfc with Mankind, or Mankind with him rather, in this familiar manner j I fay, come to the fame Country at the diftance of lefs than two hundred Years, or thereabout, and there you find the Magicians turned into another fort of People, or rather another fort of People mixM with them j for when A/i^/^i and
jl,aron

go

to Pharaoh to

demand the Liberty of

the

of
the
IfraeliteSy

MA

K.

J3

him, 'tis iliid and they did the like. But then let us fee how the Text diftin* guifhes the kinds, and you will find 'tis exa61:ly according to my prefent diftinftion Before, 'tis faid Pharaoh fent for the Magicians and wife Men of Mgypt. Sec Gen. xli. 8. But now the Style is changed, as the People werealfo, Exod.v'n, 1 1. Pharaoh called the Sorcerers and Magicians o^ jEgypt-^ and fee then how they a6bed, ^'^r. zz. and the Magidans did the fame with their Inchantments \ and the like in feveral other Places: fo that here the Magicians and wife Men were of another fort, for they a61:ed by a Diabolical Pradlice, as Sorcerers and Dealers with
:

and ihow Miracles or Signs before Pharaoh fent for the Magicians, i^c.

befides 'tis every where faid, they did it Inchantments, which we never find fo much as mentioned before 5 no, nor afterwards among the Chaldeans "xnd the Magicians of Perjia and jljyria\ but they a6ted by the meer Force of their Wifdom and Learning, ^uix. the Study of Nature; and when that failed them, they acknowledged they had no other Power, and could go no

the Devil
their

by

farther.

Now, as I faid before, having pafs'd thro' the beft of the Art, and. the firft and only honefl Part of the Pradice, it follows, that we confider the Subfequent Progrcfiions of the People called Magicians, what they have been underfbood to be, what they now are in the World, and what we are to underftand by the Word when we fay Magick or a Magician 3 and this \s^ Firft^ A Jugler or Shower of Tricks by Legerdemain and Slight of hand; which I call only a fham Magick, and which the World has been indeed deluded with for many Ages. Secondly^ A real Sorcerer or Wizard that deals With the Devil, who converfes fimiliarly with the

old

14
fends

A
him, upon
all

S T S T E
Occafions and in
all

M
Difguifes, as

old Gentleman, has him at his Call, fetches him, him of Errands, raifes him, lays him, ufes

he

finds Occafion.

That there have been fuch as thefe in the World, muft be true, or Hiltory muft be one univcrfal Legend of Lies, and we muft have been deluded and impofed upon by all the Writers and Regifterkecpers that ever ha^ e been, were, or are in Being j nay even the facred Writings confirm it, and therefore, with the Pardon of all our modern Unbelievers, who deny there is fuch a thing as a Devil or evil
Spirit in Being, either in the

World
I

or out of
it

it,

I fay with their granted.

good Leave,

muft take

for

Now tho' I could bring many Examples among the Modern?, where 'tis moll certain that fome walking Gentlemen among us, who have look'd as if they had nothing in them more than other People, have really been a Cage of Devils^ and as the Text calls them Unclean Spirits, yet I mqft at prefent look a little higher, becaufe I am refolvcd to bring fuch Evidence as cannot be denied. Firft^ The Scripture fays of Judas^ that with or after the Sop the Devil enter'd into him, Johnxm,
27. u^nd after the fop Sata,n enter'd into him^ that is, into Judas and in the fame Chap. v. z. the Devil having put it into the heart ^/ Judas Ifcariot, SimonV Son, to betray him: and again, St. Paul fpeaking to Elymas^ whom the Text calls in totidem verbis the Sorcerer^ calls him thou Child of the Devil. This, and all the Teftimonies of the Devil's being miraculoufly difpoflefs'd by our Saviour, and by his Difciplcs and Apoftles, will put it out of queftion, not only that there is fuch a thing as a Devil, but alfo that he has Pofleflion of feveral of his Servants in hufnan Shape.
'y

But

of

MA

K,

yJ

But this is not the cafe at all, for I am not now upon the Proof of the Reality and Exiftence of the
Devil 5 that has been worthily undertaken, and hillorically, mathematically, and enthufiaftically enough Perform'd by a late Writer in another Place: But I am now talking of a Set of People who were not poflefs'd BY, but rather, as it may the Devil y have him in be called, are pofTefsM their keeping and Cuftodyj where, by the way, I do not find but that the Devil fcems to be very much in Subjection to them > whether it b& voluntarily, and fo perhaps, like an obfequious Dog, that fawns for what he can get He (the Devil) creeps and cringes, in order the better to carry on his own Defigns, which indeed is not at all improbable 5 or whether there were Ways and Means which thefc antient People had found out, by what fuperiour Power I know not, to fubjedt the Devil to their Orders, and make him their humble Servant upon all Occafions, to run and go, fetch and carry, at

OF

their whiflle

All thefe critical Enquiries

may

per-

haps come in my way^ when I come to talk more particularly of the Magick of our prefent times, and the Management of our modern Cunning Men, who pretend to have the Devil in a String, make him jump over a Broomftick, dance and fhow Tricks, as the Mountebanks and Merry-Andrews do with a Bear and a Monkey. I muft: confers,if I can but, in my further Search after thofe things, find out the Method the antient Magicians had to manage the Devil thus, and bring him to their hand, and can convey the Art to
Pofterity, or at leaftfet

up a Scheme for the prefent Improvement of it, I fhall not doubt but 1 fhal! meet with Encouragement j and if the eminent on will but floop to join in with my Mr. Wh

Defign

(as

Money

to be got

doubt not he will, if there be but by it) we may publifli our Read-

E 4

ings,

f6
ings,

S r S T E

and fct up Lc6i:Lirs for the Inftruftion of young Magicians, and that with extraordinary good Succefsj nor do I think the reverend Mr. Em^in would flick out: for why fhould we doubt but
they who have ah'eady levell'd their Saviour with a Clafs infinitely below the Devil, and made a meer De'vil or Apparition of the great Teacher and Sanftifier of the World, would willingly fet up Ledures in Favour of the Devil himfelf, if they can find their account in it.
Befides, when we are thus engaged in Satan's Service, and in Conjun6tion with his Friends and Favourites, Vve cannot doubt but the Devil himfelf will be fo much obliged, that he may come frankly and Voluntier, and let us into the Secret, bind himfclf Apprentice to us for a Term of Years, and enable us to play the Devil with him for the Time to come, as he had played the DeNor, if he vil with us for fo many Years paft. be a grateful Devil^ can he do lefs 5 for no Men in the World feem better qualified to advance his Intereft in the main, however for the prefent we may feem to keep him in a little Subjection. On the other hand, if he fhould prove an un^

grateful Spirit, and

call
it,

as the Modell , hang an A being unwilling to come into Bondage j

jhen, I fay, we mui\ try if we can't find the way to do it without him, and, by our Black-^rt^ play the Devil with him, and force him to come when

go when he is feat, and do as he is our Predeceflbrs the antient Magicians of Mgyp did before us, who made him affill Mofes and jiaron^ and make Frogs, and Snakes, juft as they diredcd him tho' it feems when they commanded him to make Lice, the lead and loufieft Creature of 'em all, the honed iD^i;// confefs'd it was out of his Power, that God was above the Devil^ and that {in a Word) he could not do ity by which (however)
he's called,

bid

as

he

of
he
loft a

MA
it

K.

j7

great deal of his Credit with his Employers, and perhaps with the King himfelf. That the Devil affifted the Magicians o^ jEgypt to do thofe things, or in fhort, that they made ufe of him as their Inllrument, is plain from the Text,
inz. that they did

by their Inchantments

What

manner ofConjurings or Inchantments they were that they made lTc of, we have no parricular light into from the facred Text 5 but perhaps fome Guefs may be made at i^, fram what happen'd frequently
in thofe Countries in after- Ages.

whatever the Magicians in Medla^ and in thofe Eaftern Countries were, (for their Credit continued many Ages) yet in Mgypt they were (after that) chiefly Sorcerers and -.rd in a word, ^gypt Dealers with the Devil i'eem'd to be the Nurfery or human Devils for all the World. Hence Baal'-^ is c^Hed a Witch, and hence in the Roraan times the ^Egyptian Sorcerers were brought to Antioch for the Afliftance of 7^lian the Apoftate, to utter Predidions, and to flatter the Emperor with their good Omens and their Prognoftications J in which he was fo fuperftitious, that they put the grofleft Delufions upon him, 'till the Citizens oi Antioch made a jeft of him, and expofed his Inchantments to Ridicule j for which, had he lived to come back from the War in Perfia^ he had vowed a fcvere Revenge. Hence alfo the Mgyptians^ are to rhis day, the common Strollers of the World, and arc fucceeded by a Race of Vagabonds who pretend to the Art, without the real Wickednefs of it, and would be thought to deal with the Devil, when the Truth is, they know little or nothing of him. I fuppofe I need not tell you that the Word
Alfo
find that
Perfta,

we

and

in

-^

Qypfie

is

derived from

thefe

ftrolling

Magicians^

which

came out of Mgypt^ and wandering over the World, got Money by their pretending
really

tQ

j8

S T S T E

to Magick, telling Fortunes, predicting Events, and Mountebanking the World with their Inchantments j 'till at lafl: having tired the Devil with following them, and the Drudgery of their Service being not worth his while, Satan left them j and they have been fince that, for fome time, in the Clafs of the well-known Cardinal who pretending to an Acquaintance with the Devil, and to have three inferior Daemons appointed to wait on him, the Devil fent thofe three Daemons to tell his Neighbours 'twas all a Cheat, and that he, Satan^ had nothing to do with him. 'Tis very flrange Men ihould be fo fond of being thought wickeder than they are > that they cannot forbear, but that they muft abufe the very Devil, and claim Kindred of him, whether he has any Knowledge of them or no But thus it is, and we need not go to Mgjpt for Examples, when we have
:

fo

many

pieces

of dull Witchcraft

among our

felves.

It is true the Devil does not often decline an Acquaintance where he can find his Account in it> may hope, and therefore the eminent DoClor that after a little farther Application to Herefy and Blafpheray, he may be thought worthy of Admittance into Satan's Favour, at Icafl fo much as to fettle a Correfpondence, that fo they may a61: in

concert for the future. I am told fome have thought it a particular Reputation to them to have it fuppofed they maintain a Correfpondence of this kind, which muft be upon the foot of Satan's Credit, fuppofing that he knows who is fit for his Bufinefs, and who not, and that they muft be all capable Heads that he thinks ^l to be concerned with in this manner > for as wife Princes always chufe wife Councellors, underftands the Capacities of his Friends the fo well, that he is never miftaken in his choice^ but 6

Dm/

of

MAG

K.

j9

but they that are concerned with him mufl at leaft be of the Cunning Clafs, for he has no Inclination at
all

to Fools.

This brought fome juft Refleftions into my Thought upon the Condu6t of our Times, and immediately cleared up the Charafters of fome of the greateft Politicians of our k^t^ at leaft in my Opinion, feeing 'tis evident they either have too much Brains, or too little, for the infernal Correfpondencej let the World judge which of the two is their
Cafe.
I fay
it

cleared
I

Men

to

me, and

up the Charafter of fome great concluded rhey were no Ma>

Magick in the or in the laftSenfe, as Conjurers 5 what they mightdo in the middle Senfe, as Jugglers, that remains to be enquired into as Opportunity may prcfent. Indeed I run over in my Refleftions the prefent Situation of moft of the publick Affairs in Europe^ the Prime Minifters, grand Viziers, the Statefmen, the Counfellors, Generals, Admirals; the Clergy, whether Popilh or Proteftant, Greek Church, or
gicians, that they neither pra6lifed

Srft Senfe, as Philofophers

Roman Church, Chriftian

fpeak
it

or

Mahometan

and

muft

to

their

Honour, that except,

as a late

Writer taught me to except, our own People, our own Country and Country Worthies, I can fee no reafon to think any of the prefent Managers to be Magicuws'y whether, as above, we confider the Magicians to be Philofophers, or as Jannes and Jamhesy
Inchanters and Conjurers. But having fpoken of the two feveral forts of Magick^ I Honeft Magick, which I have proved to be only the Study of natural Philofophy and Aftronomy, and fuch ufeful Parts of Knowledge, which the Learned call Natural Magick j and, idly^ Diabolical or infernal Magick, which is a pradifing by the Help of Daemons or evil Spi.

rits j

It

S T S

r E

M
:

It remains then, that I fhould at leaft mention the third, or which before I placed as fecond in Order, which is Artificial Magick^ that is to fay, a meer Legerdemain or Juggling with Nature This is managed by the Wit and Dexterity of Man, with the Advantages of concealed, occult Powers, known in Nature, but unknown and unfeen by vulgar Heads and Eyes and fuch Fame tells us have been carried to extraordinary heights, fuch as I. The Glafs Sphere oi Archimedes,
,

z.
3.

The wooden Pidgcon of Architas. The golden Birds of the Emperor

fung.

Leo^

which
4,

The

fing and fly

hifs.

brazen Birds of 5of///i?j, which did both j and his brazen Serpent, which could

which we may add, Fryar Bacon's brazen Head, which fpoke. Thefe were all Impofitions upon the Sight or Hearing of the People > as no doubt the Phofphorus would have been, which makes Fire burn without Heat, and without confuming the Matter > and had a Man in thofe days of Invention found out a Loadftone^ what Wonders might he not have performed by it ? what would have beenfaid, to fee him make a piece of Iron dance round a Table, while the Agent
held the Magnet underneath j make another piece of Iron touched with it, fufpend a third in the Air, and the like j make it draw one End of a Needle to ir, and then drive it from it again, as the Poles of the Magnet were turned and directed ? Will any
believe but he that firfl fhewed thefe unaccountable things, would have paflcd for a Magician, a Dealer with the Devil^ nay, or rather for a real
De'uil in

To

Man

human Shape ? Whoever had firfl brought fuch a wonderful Stone

into view as our ordinary Chalk- (lone, calcin'd and turned into Lime, fuppofing it never to have been heard

of

MA

K.

6i

heard of before, and ihown with it the Rarity of its Operation, 'viz. that if you threw it into the Fire, ic would put the Fire out, and if you put it into

Water

ic

Thcfe

are

would burn. fome of the Delufions of

as thefe

Artificial

Magicians^ and fuch

the

full of, till now we begin to cheated any longer that way j but as to State-jugglers, the Magick of the Party- mongers. Religiousjugglers, and the Magick of the Pulpit, with divers other lefs fatal Kinds, I believe they are at this time in the Meridian of their Pra6tice and Succefs, or near it 5 what height they may go farther we do not indeed certainly know, it mull be left to

World has been be too Wife to be

Time.

And thus you have an honeft Syftem of the Science called Magick^ according to the Title of this Undertaking.

CHAP.
Of
the Reajon

III.

and Occajion which brought the ancient honeft Magi, whofe original Study was Vhilofophy^ Aftronomy^ and the Works of Nature, to turn Sorcerers and IVizzardsy and deal with the "Devil ; a7id

how

their Converfation began,

I

Fad, and given you of Magick, 'tis neceffary Syftem now, that in purfuance of my Title, I fhould infift more particularly upon the third and lafl fort of Magick I mention'd, and which is call'd Diabolical^ or according to the vulgar Acceptation, the Black" art, and bring ic out to you from its very founthus dated the
I call a

HAV N G what

dation.

This

6t
its

A
fides, a great

S r S T E
you
its

M
>

This muft be deduced Hiftorically from the 6* ther two, or clfe I cannot lead you regularly into
Original, or give
true Defcription

be-

and agreeable Speculations offer themfelves in the rife and progrefs of the thing it felf, which will be moft neceffary to fpeak
ufeful
to, as

many

we go

along.

Magick did not jump at once into Being, as to the thing it felfj it was not a Revelation from Hell, made at once to Mankind, to tell them what they might do The Devil did not come and offer his Service Gratis to us, and rcprefenting how ufeful a Slave he would be, folicit us to take him into Pay, and this at once without Ceremony or
:

Introduftion.

No^ noy it was a long Progreflion of Studies, and Improvement in wicked and mifchievous Schemes, that brought Mankind to have recourfe to the Inthe Aid of the dark Agents fernals, to feek
below, and to
follicit

Nor was

this

done

till

after

Commerce of that finding many

kind
Diffi-

way, they faw evidently they could not do without him, could not accomplifh their mifchievous Defires by other Methods, and that this way it was to be done. Not but that the Devil was very ready, when he found himfelf made neceffary j I fay, he was very ready to come into the Schemes when proposM, and to ferve us in our Occafion, and that wiiha Willingnefs which wasextreamly obliging 5 which fhew'd him to be a Perfon of abundance ot Complaifance, and mighty willing ro engage us whatever it coil him 5 as much as to fay, he was glad he could ferve us, was ready to do his utmofl for u?, and the like. Now to go back briefly to the Occafion which brought the Magicians to the Necellity of fecking to him for Affiftance, and to |:ake him into the Management of their Affairs > the Cafe was in fhort
culties in their other
this-:

of
this:

MA
as I

K.
began to be

6i

The World,

have

faid already,

wifcr than the Ages before them j the ordinary Magick of the former Ages would not pafs any

longer for Wifdomj and if the wife Men, as they were called^ did not daily produce fome new Dilcoveries, 'twas evident the Price and Rate of South faying would come down to hl thing. If this put them upon Stratagem and Art, in order to keep up their Credit, and maintain the Diflance between them and the inferior Rank of Men, it is not to be wonder'd au j and thefe Strauagems were of feveral kinds, as the Occafion and the Wit of the Undertakers prefenred , for you are to fuppofe the inquiring Temper of the common People to be arrived to fuch a Height, that nothing could pafs with them for True, at leall nothing which had any Novelty in it, unlefs it was confirmed by fome ilrange thing, fome Sign, fome Miracle to be wrought, by which the Mind receiving a due ImprefHon, entertain'd the reft of the proposed Wonder with the more Satisfadion. At firft the Magicians fatisfy'd the Curiofity of the People by Juggle and Trick, by framing artificial Voices and Noifes 5 foretelling ftrange Events, by mechanical Appearances, and all the Cheats which we find put upon the ignorant People to this Day 5 and it would be tedious to enumerate the Particulars by which they imposed upon one another. You may guefs at them by fuch a^ are mentioned before; but prirjcipally thofe who fludied the heavenly Motions, had great Opportunities of recommending themfelvcs for Men of Craft, pretending to tell Fortunes, calculate Nativities, refolve Doubts, read the Lines of Nature drawn in the Face, Palms of the Hand, Symetry of the Body, Moles and Marks on the Fleih, and the like,

Thefe

<J4

A
we

S Y S T E

Thcfe things they carry'd to a due Length, arid find the Succefs was fo much to their Advantage, that the whole World, or great Part of it, has been Gypfey-ridden by them, even to this Day. It would fill a Volume larger than I propofe this {hall be, to give an Account of the feveral Stratagems thofe People had Recourfe to, in the early Days of Sorcery and Magick^ in order to maintain their Charadter in the

For

muft do them

fo

World as extraordinaiy. much Juftice as I go, to

obfcrve, that they did not immediately run to the Devil for Helpj or at lead, if fome among them dealt in the Dark, and correfponded below, they did not all do fo; perhaps they were not harden'd enough at firft for the carrying on fuch a Traffick. 'Twas a new Commerce, and had fomething a little fhocking at firft, till the necefiity of their Southfaying Circumftances brought them to comply with any thing rather than lofe their Trade. The jEgyptians^ you muft know, were a People originally attended with two things, which naturally made way for thefe Magical Studies. I. Moft impertinently Inquifitive, grofly Ignorant in the main, (as Ignorance would be called now, but mighty Wife, as things were rated at that time) and prying into every thing with an irrefiftible Paflion for what they call'd Knowledge j on this Account they pafs'd for the wifeft Nation on Earth, and ^gypt was efteem'd the Center of Learning and Knowledge. Hence Mofes was faid to be learned in all the Wifdom of the jEgyptiam. It is true, and they are upbraided with it by the Ethiopians of Arabia Felix^ which they call the South ; and who, tho' Arabians^ are calFd Ethiopians in Scripture ; I fay, it is true, that the ALgyptians learned all their Magick, that is, their Aftronomy and Aftrology, from the Arabians-, and they
tell

of
tell

MA
alfo

K.

6^

Abraham inftrudled h'lsSon Ipmael^ in all the fuperior Knowledge in which his Poflericy afterwards grew fo famous.
US that

Temper of the jEgyptlmoft ridiculoufly Superftitious j I fay, moft ridiculouily, becaufc it ihew'd it feU inthat fordid and moft fimple Idolatry which they hid mong them, in which they funk below the common Notions of Worihip pradis'd by the moft ignorant Nations in the World j for they worfhip'd, or made a God of, almoft every thing thac
2.

With

this inqiiifitive

ans^ they

were

came

in their

way

as

the

Ox,
it

the
felf,

(^alf,

ter of

Nik^ nay the River

the Wathe Sand, the

as

Crocodiles,
thofe.

and numberlefs things

fcnfelefs

as

As

thefe things

were peculiar to them

as a

Na-

tion, fo they particularly qualify 'd them to be imposed upon by their Southfayers and Magicians,

with all manner of Delufionsi nor did the fubtle Magicians fail to make their Advantage, upon all Occaiions, of this fuperftitious and inquiring Humour of the People, but ufed all polliblc Stratagem and Art to delude and impofe upon them. To this purpofe, they foon mixt their Religion
and their Magick together, their Philofophy and their Idolatry were made Aftiltant to the general Fraud, and to raife a due Veneration in the Mmds of the People: To this or that particular Tale advanc'd by their Priefts, they brought always along v iih them fome extraordinary Revelation from the Gods, fome wonderful Difcovery in Nature, or fomcthing ftrange and miraculous. How ftrangely does religious Enthufiafm k^tv its hold of Mankind, and how exa6lly do paft things and prefent correfpond As the End is the fame, fo are the Means: pious Frauds got ground from the Beginning, and pious Frauds get ground to the End. As no Cheats are fo fatal as thcfe which
!

come

66
come

A
fions deeper.

Y S r E

M
when they

prefac'd with Introduftions of Religionj fo no Cheats are fo eafy to prevail, fo foon make Impreflions upon the People, or (lamp thofe Impref-

The

Priefts

among

the jEgyptians^

turn'd Magicians^ (or rather, I fhould have faid, the Magicians^ when they turn'd Priells,)ret up for Revelation, Infpiration, and a Converfation

with their

withdrew into the Defarts and Waftes, of which the Country is known to be full ; and where to their Glory (Shame) be it fpoken, the Religious of the Romijh Church play'd the fame Game over again, fome Ages afterward.
for this purpofe they

Gods i and

Hither the ^Egyptian Priefts, I fay, retir'd for Converfation with their Gods, from whence they

were

fure

Hird with fome

People. Trees, and then brought them back as the Language taught them from the Gods 5 and by which they pretended, after muttering over them fome unfignifying Significations, to utter fome Anfwers to any Difficulties propofed to them j and then fending their Votaries into the Wildernefs, they would fet them to fearch for the fame Divine Charafters J which after long looking for, they would find upon fome Stone, or Poft, or Tree, and come home in Raptures for the Difcovery. Others of thefe Divine Magicians^ or Diviners rather, would clamber up to the top of the Pyramids, whofe immenfe Height we have fuch certain Accounts of, as may make the climbing up feem incredible, whatever elfe may not be fo. Yet here they went to make Obfervations, and Calculations of the heavenly Motions, fome fay 5 but according to others, to make their Conjurations, their facred Retreats, and to carry on the Deiufion of converfing with the Gods.

come back infpir'd, that is to fay, new Dclufion to impofe upon the Here they cut facred Marks upon the
to

Here

of

MA

K.

6,7

Here alfo they cut their Diabolical Marks, which the ^Egyptians call the Sacred Chara6i:ers5 which they lett behind them indeed in the Scone upon the upper flat of the Pyran^idj for according to the learned Greaves^ the Summit of the Pyramid was not a Point as the top of a Spire, or as reprefenting a Flame, and which by its great Height it feem'd to be J but the uppermoft Fart form'd a Plain, which Stephanus in his Comment, fupplying the Defed in Herodotus^ makes to be eight Orgyi^j which again, according to Suidas^ is a Fathom^ or fix Foot 5 fo that the Plain on the top of the Pyramid muft be eight Fathom fquare: Others report it tho* I think the former to be nine Foot only, more probable. But be that as it will, here 'tis certain they made, or found made by others, certain dark, Myftick, and as they pretended facred Chara6ters, whofe Significations were reprefented by the Priefts juft as they pleas'dy for we have reafon to believe they had not then the ufe of Letters j and as fome think, thefe myftick Charaders were the Original of all the Hyeroglyphick Writing, which was afterwards the ordinary Pradbice of the Mgyptians^ till the Hebrew Chara6ters were handed to them by Mofes^ from the Writing of God deliver'd him at Mounc
It
juft
is

now

need

very well obfervM by the learned Author nam'd, that had not the Priefts ftood in of fomething extraordinary, to make their

coelcftial

Converfe feem more Weighty and ImporAftronomical Obfervations might as well have been made from the plain of the Rock upon which thofe Pyramids are built, and which fupport the Foundation > which, as he takes notice, is it felffo elevated, that in a Country which is all a low, flat and level Surface, for near fifty Miles every way, and affords a fair Horifon, is as well fuiced lor all F z fuch
tant, all their

<J8

A
fpciSt,

S r S T E
as

fuch Obfervations
as
it

would be

if it

require a large extended Prowere feven or eight hun-

Foot higher, which is fuppofed to be the Height of the l-'yramid. But the Reafon is evident 5 the mounting the Steps or Degrees of the Pyramid on the out -fide, was a work of vaft Labour, and fome Hazard 5 Every Head could not bear the Elevation 5 every
dred

could not have Rcfolution to undertake it 5 few would venture up to examine the Truth of the Charaders, or bring down Copies of them, much And if they lefs examine into the Nature of them. had gone up it was enough, the cunning Priefts had impreil them there, and left the Originals upon the top Stone of the wonderful Building, magical and awful in it felfi and as it was really To, that there the Chara6ters were to be {tt\\ it was no hard matter to perfuade the credulous fuperftitious People,
1.

Mind

That they were written

there by the Finger

of the Gods:
2. That the Interpretation of them was given by Infpiration to the fame Priefts, or wife Men, who firft difcover'd, and brought down the Chara6ters

themfelves.

Delufions have prevail'd, and do among the jEgyptians^ I need, not tell you> 'tis enough to fay it has gone fuch a Length, as has encouraged Enchufiaftic Pretenders, and made J^gypt the Nurfery of Witchcraft to the
far thefe

How

to this

Day

prevail

whole World. But why fhould we think it ftrange to have Divinity and Magick thus blended together in a Country fo fuperftitious as Mgypt? Has there not been a llranger Mixture of Magick and Witchcraft, not
omitting Prieftcrafr, fince, and is it lefs now in Voi>ue, than
in

aU kinds of Religions ever

the Politer Rdigions
w*is in thofe

among

Days?

To

of

MA

K,

6p

To begin at the very Pinnacle of the Church, and to leave Judaical Magick all behind us^ tho' they had the Devil almoft in every Synagogue j I fay, to begin at the Pinnacle of the Church, How many Popes in particular does Hiftory give us an Account of, who have been Sorcerers and Conjurers, and who have deak with the Devil in the mofi open and avow'd manner? How has the /?<5;^//; Church been eilabli(ht upon the Artificial Magick of the Clergy ? and how juftly may we fay to her, as Jehu to the King of (frael^ What Peace^ while the Whoredoms of thy Mother Jezebel and her Witchcrafts are fo many ? But not to make our Enquiries a Satyr upon our felves, in falling upon Popery, where we are equally guilty j let us recommend it to our Moft Reverend, and Right Reverend, to put our own Ecclefiallick Affairs into fuch a good Pofture, that we may have no Magick among us 5 that while we pull down the formal Magicians^ we may not fet up the cunning Men upon the Fall of the wife Men^ and ere6t Herefy in the room of Schifm. Some People pretend our Modern Divinity is fo Magical in its own Nature, that it is not eafy to feparate them 5 that is, in a word, the Devil has {^o farencroach'd upon the ^hurch, that it is impoffible to cad him out: the Truth is^ if it was not fo, we fhould hardly have fuch a llruggle as has now been among us to keep the true Lord in Pofieffion. And fince the Church has but one true and rightful King and Sovereign, there would never have been fuch a bold Attempt to depofe him, if the Devil, the ancient Ufurperof his Throne, had not been at
work
again to flep

up

in his

Room. But we

fhall

have occalion to fpeak of this Pare more plainly by and by. It was with great Succefs, that the ^Egyptian Prieils wen: on in the manner as above, and their Artificial Magick went u great way in all the

Eaftern

A
Eaftern
wifeft

SYSTEM
entitle

World j they were counted the beft and Men, who, Mountebank like, could ihow

moll: Tricks, and invent the moil furprizing things to take with the Vulgar, fo as to give their Words

the Force of an Oracle, and

Chara61:cr

them

to the

of Divine and Prophetick: And thus we may fuppofe the World going on for many Ages, till at length, to come nearer our own Times, and indeed nearer to the Praftice of our own Times too, their Mimickry was exhaufted j they had no more Tricks to play, the juggling Trade grew itale and dull, the World began to look beyond them, and expe6ted fomething more> and fo the
lad, I do not fay the Church Jugglers, went to the Devil for Help. 1 had rather tell you that another Generation, who had always been true Magicians^ true Pradicers of the Diabolical Parr, came in play of courfe, and fucceeded the firft, who gradually depofed thcmfelves by their meer Impotency> and juft as Darknefs is a deprivation of Light, and fucceeds it by the meer Confequence of things, fo the honed Ignorance of the innocent Magician being unable to keep the Expedation of the People up, and anfwer the Importunities of the hg^^ dealing with the Devil fucceeded, even by the meer Confequence of things.

The new Magick coming thus in Play, let us fee how it made its firfl Entrance in the World, and in
what Shapes it began to appear 5 inwhich Search we
{hall find, in ihort, that

Religion

dill

open'd the

Door. For as the Devil afpir'd at nothing more from the Beginning than to be fet up for a God, fo he always built his Chappel clofe by God's Church} it was in the Confequence of this, that the Pricds were always his more immediate Correfpondents.

when

long they continued {o^ but efpecially the Correfpondence ceas'd, would be a Difcovery worth making to the World but how
:

How

difficult

It

of
It
is

A G

K.

71

indeed to be obferv'd,

and the Devil has

done us Chriftians that Juftice, that Satan has difcover'd his Attachment to the Pagan Rites in Dillindion from, and Oppofition to, the Chriflian Worihipon many Occafions, and that particularly as perhaps the latter is more fitted to introduce Devilworfhif) in the World > wc have fome Inftarices of
his

Julian^ while he was only Cafar^ and had not declar'd himfelf Apoftate, (nay, was perhaps more inclined to be a Chriilian than a

when

the

making Emperor

this

Diltindlion,

particularly

Pagan, for he was Educated a Chriftian,)

I fay,

it

was obferv'd,
flianity,

that he was perverted from Chriconfirmed a Pagan, by Maximus a Maand

gician.

N. B. This Maximus was

a Magician^ when the Magician fignified no more a wife Man, or a Southfayer, but a dov/n-right Conjurer, a Mailer of the Black-art, or One who dealt with the Devil.

Word

Nor was it that the Magicians were Favourers of Paganifm only, but fuch was the Subtilty of the Devil, that indeed the Pagan Worfhip confifted much in Sorcery and Magick, Conjurings, Invocation of Devils, and raifing evil Spirits 5 by Thefe the Rites and Ceremonies of Paganifm werefupported. 'Tis faidof the famous Champion of the Chriilian Religion, Athanafius^ that he underftood all the Myfteries of the Pagan Theology 5 but we are noc come to that Length in our Enquiries yet. The Devil had a great many good Reafons to befriend the Pagan Worfhip, rather than the Chriflian J for that indeed the Subflance of Paganifm was a Diabolical Syllem in it felf, and to worfhip the Heathen Gods, was EfTentially to worfhip the
Devil, as

we

fhall fee in its Place.

F 4

Wc

7i
Man
in

A
V/e mufl

r S T E

obferve here, that the Curioiity of the moll: early Times was never fully gratified, but when his Underilanding was as it were confounded, when he was under ibme Aftoniiliment and Surprize, at feeing or hearing feme ftrange The Pharifees, when they were attacking thing. our Saviour, as they almoft were always, and when fls they though r they infulted him, ask'd him what Sign doeft thou fhow, that thou doeft fuch things
as

rhdc?

And in other Places 'tis faid, when he did perform lome miraculous Things they were aftonifh'd Altonifliment introduces Silence, Men are a' him 5 fiiilamaz'd, and have nothing to fay, and then Nature d:ciatfs Credulity as the Confcquence, viz. that when rhey arc thus furpriz'd with Wonder, they
fhould confequentiy believe the Perfon who fo aftonifh'd them with his Miracles: tho', by the way, it was not always To with the Jews^ for they were amaz'd, and yet did no^ believe neither > in which ihcy were fomething of Kin to an unbelieving Chriilian in our Town, of Ecclefiaftic Fame tooj who fays he, w^onders and is allonifli'd at the Majefty of the Scnprure Style, and yet docs not believe a Word they fay. A bolder Infidel I have not met with fince I was laft at the Pagan Circle, near old Charing^ where God was own'd, fworn by^ imprecated, blafphem'd, and deny'd, all in a Breath. But to go on The Curiofity of Mankind I fay was never fully fatisfy'd, but when fomething wonderful was offer'd, and therefore Miracle was immediately call'd for, when any new Syflem was offer'd, or any thing difficult propofed. Thus when God fent Mofes and Jaron to Pharaoh^ he fuppofes the very Cafe; Mofes and Amon
:

were to aOlire Pharaoh that God fcnt them, and they were in his Name to demand Liberty for the
Children

of

MA

K.

7^

Children of Ifrael. The Demand was furprizing: 'twas an infolenc thing indeed, for a couple of Slaves to come, and ask the King to releafe fix hundred thoufand Men, Slaves like themlelves, from their Captivity, and from the King's Service, whofe Siibjedts, or rather Servants, they were 5 and Pharaoh 'tis to be fuppos'd began to refent it 5 nay we may fuppofe without any Prefumptijn thatPZ?^raoh\ Courtiers made Game at 'em, and his Minifters of State perhaps propos'd to punifh them for their Impudence, and for putting fuch Notions into the People's Heads, which might be dangerous, and might excite Tumuks and Rebellion 5 and
therefore
fadors.
it

was Prudence to fupprefs the Inlblence,

and make Examples of the two pretended Ambaf-

But hold fays Mofes^ we do not come to affront your Majefty^ nor are the People we come to
\

fpeak for inclin'd to revolt or rebel

but

wc come

from God j the People of Ifiael whom we rcprefent are God's chofen fiivourite Nation, tho' they are your Servants, and they are commanded to go three days Journey into the Wildernefs, to perform a great Sacrifice, and make a great Feaft to him 5 and therefore we come to defire your Leave, that we may go peaceably and do the Duty of our Worship j afluring your Majefly, that God himfelf, who has thus commanded us our, has fent me to you to demand your Afient. God fent you fays the King : a ^xs.t Story for you to put into the People's Heads to make them idle, and hinder my Bufinefs> go, get you gone to your Work, and to your Task, or 1 fiiall find a way to drive thefe Whymfies out of your Heads again. But ftill Mofes and Aaron^ with other the Heads of the Ifraelites^ (for there were many more with them) infilled, that they were fent by the immediate Dire6lion of God himfdf. And how do you prove
!

that.

74

A S T S r E
that, fays the

M
mc

King, what Sign do you give that you come with fuch an Authority ?

With this Mofes repHes to Pharaoh^ I fhall foon convince your Majefty that 1 am fent by the Great King, and God of Heaven and Earth: and with that turning to Jaron^ he fays to him, Brother^ Throw down the Staff, or Rod, that is in your Hand, upon the Ground before the King. Aarm does fo, throws down his white Staff, and immediately it was turn'd into a Serpent. The Learned have fpent fome Thought upon what kind of Serpent this ihould be> but that is not to my Purpofej nor are their Conjedtures of any Weight, efpecially that fooliih Notion, that it was the fame kind of Serpent as appeared and talk'd to Eve in Paradife, and that it walk'd ere6t in Fha" raoh's Prefence, fo that it frighted the King. But Pharaoh recovering the Surprife, tells them, hat does this fignifie ? you ihall fee I have PeoUpon ple of my own can do as much as this. which his two chief Conjurers or Magicians were caird \Uy 'tis fuppos'd they were at hand, for the Devil is feldom out of call when he is wanted for any Mifchief Upon this comes James and Jamhres^ fo St. Paul caird them, and the Text fays they were two Magicians^ and perhaps there might be a great many more of that fort > for it feems the King's Court was not then without a fufficient Number of Cler-

gy

in daily waiting.

And

the

Text

adds,
-y

Pharaoh

and the next Word calls them Magicians^ and not only Magicians in common, as the Word was ufed Perfonally, but as it was ufed Nationally, The Magicians of jEgypt : whence 'tis inferr'd, that there were fome Magicians not only more Eminent than others, but fuch as were in publick Office there j as the Eminent Dr. //..... may be call'd the King's Aftronomer,
call'd the wife

Men^ and iht

Sorcerers

of
nomer, or
as

MA

K.

7y

the more Eminenc Mr. Flamfiead ufually caird himfelf the King's Star-gazer > and if it was not fo that thefe Men were in ordinary Attendance, and in Pay, how fhould they be brought in fo foon, while Mofes and jlaron were in thfc Prefence ? Well, thefe Men being call'd in, Pharaoh^ in Contempt of Mofes and Aaron^ and the Sign ot Miracle they had fhewn, ask'd them if they could not do that as well as Aaron ? They readily anfwer Yes, and fall to Paw-wawing^ as ih^ Americans call it, and ufing their Inchantmens, invoking or whifpering their Daemons, or what other Diabolical Arts they might ufe we know not 5 but upon this, and their Staves or Rods being cad down, they were turn'd into Serpenrs
too.

This was enough to make Pharaoh triumph over

Mofes and Aaron^ and their Company, and deriding their Mirale, tell them infultingly,this did not at all teflifie their Miflion from God, for they might fee his wife Men could turn Rods into Serpents as well Nor did the Diftinftion which God was as they. pleas'd to {how, by fufFering Aaron's Serpent to devour or fwallow up the Serpents of the Egyptian Sorcerers, alter the Cafe with Pharaoh-^ for that, as an Accident, did not import any thing at all in the Cafe. And thus he fent them, or rather drove them, away with Contempt, and immediately fent Taskmallers among the People to double their Affli61;ions, encreafe their Labours, and force them to make Brick without Straw. Well, Mofes and Aaron come again with the fame MefTage, and it had the fame Event, they are Banter'd and ridicuPd As if the King had calPd to them thus j Well, you are come again, and you fay God has fent you, pray has he furnirfi'd you with any better Teftimony than you had before, have you any other Miracle to ihow ? The
:

76
The
had, and
fore-

A
facred
if

YS rE

AmbalTadors gravely tell him they he would ftill refufe to grant their De-

mands, he fhould fee it 5 nay, they tell him beLand what it lliould be, namely, that they would turn the Waters o Nile^ the great River of their Country, into Blood. Phara'jh^ as may be fuppofed, not believing they could do It, ti ears them ftill in the fame manner, and refules ftill to receive them as MclTengers from God> upon which, Mofes calls to Aaron^ and bids him Itretch out his Rod and fmite the Waters of the River, and they were immediately turned into Bloud, and all the Waters, Ponds, and Pools beiides> for /Egypt is full of Pits and Ponds, wherein they preferve the Water of Nile after the annual Inundation.

Waier,

Change of the calmer han he was before; but conddering the matter, he calls his Magicians to fee if they could not do this alfo, as well as Mofes when they came they did the fame, by which (till the blinded Mind of the Prince continued obftifrighted at this fudden
is

The King,

a little

nate.

wrought

might run through the reil of the Miracles there, and lliew you how the Magiciam brought Frogs, but could not bring Lice 5 but this is not to the Cafe 5 the Story is known. Only one thing I mud note for your Diredion
I

in the reading this Part of the Story,

'viz.

that the

Magicians could bring Plagues, at lead fome of them, as well as Mofes and Aaron-y but the Magicians could not remove them again, as Mofes did ; fo that the King might have perceived that which the Magicians themfelves acknowledged in the Plague of the Lice, that it was the Finger of God which only could remove the Plagues he brought. The whole Defign of this Remark is to Ihew, that it was always ihe Temper of Mankind to de-

mand

of
man^
a

MA

K.

77

Sgn or a Miracle, to confirm any new advanced Do6lTine, or any extraordinary Miffion, and to take thofe Miracles when produced for a full Confirmation. This Temper of the People, as it drove the Ma-

how to fupply Miracles to obtain Credit with the People, fo it drove them beyond their Shifcs too at laft, and brought them to a Confederacy with the Devil for a Supply of Wondcrfuls to delude the People. They tell us of a certain Sorcerer at Antioch^ who for the Confirm;ition of fome particular thing, which he had affirmed to the People, to keep up his Credit with them, told them, that fuch an Evening he would caufe Fire to come down from Heaven, and that it fhould reft on the Top of fuch a certain Hill, in the Sight of all the City. Whether the cunning Artift had found out any
gicians to their Shifts
to make artificial Fireworks, done at this time or not, is not certain 3 tho' 'tis moft certain the Arc of making Gunpowder was not then known, nor for above a thoufand Years afterwards: But for certain he

Compofition by which
is

agreeable to what

caufed fuch a Machine to mount in the Air, unfeca in the dark of the Evening, which then burfting, came down again in a Shower of Fire, like the

and

themfelves Tail of a Rocket i and this fo amazed the People, that they believed afterwards every thing he faid. Thus Simon the Sorcerer is faid, by his Diabolical Inchantments, to fly up in the Air, and perform fo many furprizing things, that 'tis faid the People called him the Great Power of God^ or the Appearance of the great Power of God, v<f^j viii. lo. Indeed the Defcriprion the Scripture gives there of this Smon is very remarkable to ch- cale in hand j
fall

Stars (as

we call them) which fpread down upon the burfting of the

firft 'tis faid, 'ver, p. "that

he ujed Sorcery and bewitched

the

A
the People^ that

SYSTEM
-y

is, the People of Samaria > then 'tis the People gave heed to him, and faid, fhis Man is the great Power of God the meaning is evident, this Man has done fuch great and flrange things, Hicwed fuch Miracles, fuch Wonders, that none but the great Power of God could enable him to do \ and therefore 'tis certain that he is aided and aflifted by the great Power of God 5 and this

added,

all

he held a long time. ver. 11. 'To him they had regard^ beca.ufe for a long time he had bewitched then%
ijijith

his Sorceries.

was

Cafe of Simon and the People at Samaria it was with Pharaoh and his Magicians, when Mofes and Aaron came to him. Pharaoh and all his Courtiers gave heed to Jannes and Jambres^ for that of a long time they had bewitched them
juft as

The

with

their Sorceries.

It remains a Queftion here, by what Power and by whofe Hand it muft be, that the Magicians of ^gypt turned their Rods into Serpents 5 fmotc the Waters, and turned them into Blood j brought up Frogs, i^c. that is, in ihort, mimicked or imitated the Miracles of Mofes and Aaron. If I am ^sked by whofe Permiffion it was done, I know how to anfwer j but if you ask who was the Inftrument, I muft fay it was the Devils for the Text fays exprefly, they did it by their Inchantments. On the other hand, when they were baffled in their P aw- w awing for Lice, and could not perform it, 'tis faid exprefly, they acknowledged that they could not do it, for that was the Finger of Gody

Exod.

viii.

ip.

whether the Magicians meant, it is theFinof God that hinders us from doing now as we fcr id before, fo that we cannot bring up Lice as we did Frogs i or whether they feemed to acknowledge, that the Plague of Lice was the Finger of God, tho' they did not grant that the Blood and
the

Now

of
the Frogs were

MA
fo,

K.
it

7^

becaufe the Devil could do

alfo j this, I fay, is a Doubt which Commentators do not refolve, or at lead do not agree about. But take it which way you will, 'tis an Acknowledgment, that what they did by their Sorcery and Inchantments, was not done by the Finger of God> and alio that when the Finger of God was in the Work, their Sorcery and Inchantments were. impotent and could do nothing.

It is not to be queftioned but as this Correfpoix6cnc^ began between thefe Magicians and the infernal Spirits, they did alfo upon all Occafions, and with the utmoft of their Power, as well as withi the greatefl Artifice and Cunning, endeavour ta make the People believe, that what they did was by the great Power of God, by the Finger of Heaven 5 for this alone anfwer'd the End, which. wa& Deluding, and Impofing upon Mankind. 'Twas the Unhappinefs of that Ag^^ as it is of ours, wheu a more modern and indeed more fatal kind of Magick is pradtifed in the World 5 I fay, it was their Unhappinefs that the Minds of the People feemed prepared for their Delufions, by being more eafily impofed upon than ufual. The Eajiern World had for many Ages been led and guided by the Juggles and Legerdemain of their Southfayers and wife Men, as they were called j and when they by the Degeneracy of the Times were, as I have faid, brought fo low as to fubmit to Sorcery and Inchantment, they had a vaft Advantage over the People, by the good Opinion which the people had of their Sincerity and Honcfty, and thac they would not by any means cheat and impofe upon them. Thus when Errors and damnable Do6lrines in Religion are broached and fet on foot among us by Men of apparent Sandity in Converfation, Men of fevcre Morals, of rigid and auflere Lives, blaraelefs and

8o

S Y S T E

and mortified Manners, flridly pra6i:ifing the good things which they preach, and who by that Stri6tnefs of Converfation have obtained a Reputation in the World, as Men that do nor willingly deceive the People, or that at leail have not a wicked Defign to deceive 3 In fuch cafe, I fay. Error comes armed with a fatal and double Power, and its influence is much more likely to do Mifchief, the Hypocrify is the more dangerous, and the People

more
\

eafily abufed.

could, in our Days expedt, that Men Morals, Men of unfpotted Lives, and whofe of Charadters would be fuch as never to fuffer any Reproach, fhould blemiih all their Reputation, which that commendable Reftitude of Life had obtained for them, with harbouring a horrid and deteftable Blafphemy againft the Holy Ghoft. it felf, robbing the Son of God of the Equality which he thought it no Robbery to affiime, and denying the Godhead of him who is GodhleJJed for ever ? But this is flill too folemn, and I am not alfo come on far enough in Order of time to talk of thofe People 5 we fhall meet with them again in our Way for the prefent I muft be content to go back to the South and to the Eafl, vifit the primitive Times of Sorcery and Witchcraft, and fee if we can find it out, how the Devil and Mankind came to be fo well acquainted as we find they have been for certainly it was not all done at once. Satan, whofe Region is the Air, and whofe Bufinefs is in the Dark, was not immediately correfponded with in an open, publick, and avowed manner 5 he did not walk about in Perfon, undifguis'd and open, cloathed in the Shapes and Figures of a Devils and afting like himfelfj he certainly made his court to Mankind by fome particular Applications, or they to him 3 for the Learned are not fully agreed who made the firft Advances towards the new Acquain:
,

Who

tance,

oj
tancc,

MA

K.

and whether the Devil made love firft, or found him out. I mufl confefs it is an Enquiry of Moment, and the Hiftory of it would take up feme Room in our Speculations, perhaps very much to your Satisfidbion j I mean, if we could give a true and particular Account how the De'vil and Mankind came firit acquainted. And firft, it would be particularly improving to our Underftandings, if we could tell where the firft Occafion of the Correfpondence lay > that is to fay, I. Whether the Deuil in the Adminiflration of his Affairs found it abfolutely neceflary to fettle a Correfpondence among Mankind, and therefore, as Mr. Milton has it, travelled to this Globe upon the foot of new Difcoveries, and improved upon thofe Difcoveries afterwards by the dexterity of his Management, making his Acquaintance with Mankind his own way, and as he found proper for his Occa-

how Mankind

fions: or,
2.

Whether Mankind

finding their Defires to

be wicked, infinitely greater than their Capacities, and being under an abfolute Ncceflity of fome exotick Helps, fome AfHitances farther and other than they found natural Powers would fupply, made their Application to him ^ according to the laudable Example of my old Friend and good Patron in every wicked Contrivance, the late Honourable Mv.M who (faving that I cang not fay I believed him) told me, that being in an extraordinary Streight, and wanting an infallible Agent in a particular Piece of Revenge where a certain Female had jilted and infulted him, went out into his Garden, three Nights together, juft at the moment of Twelve, {that it feems was the cri^ tical time for Satan to be fpoke with) and called him aloud by his Name, telling him he wanted his immediate Attendance in an Affair of the utmoft Importance.

Now,

Si

r S T E

Now, I fay, which of thefe two was the Cafe at the Beginning of the Intercourfe between Man and his Mafter, is hard to determine, and would be a mofl admirable Difcovery if the Certainty could be come at, in a manner agreeable to the nature of the thing, fo as it might be depended upon. For my own Part, if I might give my Opinion, I fhould determine it in Favour of the Deml^ and that Mankind were the Agreflbrs, firfl fought the Acquaintance, implored his infernal Majefty's Afiiftance, propofed a League or Confederacy with him ofFenfive and defenfive, and vowed themfelves to be his faithful Allies, and to fcrve him to the utmofl:
of their Power > upon which Application, Satan, as powerful Princes often do, yielded to their Importunities, granted their Petition, took them into his Prote61:ion, and has been their conftant Friend and Confederate, on all wicked Occafions, ever
fince.

But there is one Difficulty in the way of this Opinion, which indeed gives me a fhock in the Faith of it, and feems to intimate that it cannot be fo, at leaft that it cannot be abfolutely and fully fo in the largeft Senfej and that is, How did Mankind come firft to know that there was fuch a Creature as a Demi in Being ? that he was capable of giving them Afliftance in the Agency of fuch black Defigns as they really wanted his Help in ? that he was a Spirit qualified for his Correfpondence, and that he would upon Application give him the Affiilancc he wanted? And again, if he did know, or that any traditional Memoirs remained with him from the Records ofPaftAges, of the Agency of the Devil with old E've^ or with any of the Antediluvean Race, and how Satan had managed things in thofe Times j yet it does not appear how he found the Way to correfpond, whether he had any Inftruaions for his Application, and in a word, how he

knew

of
knew where
in

MA

K.

%i

the Speech the way of my lall Hypothefis \ and 'till they can be folved to the general Satisfadion, I doubt I muft quit the fuppofed Application of Man to the Devil^ and allow xh^l Satan himfelf firft pickt Acquaintance with him, that the Correfpondence began that way, that the Devil offer'd his Service to him, and let him know before-hand how ready he would be to come at his Call, and to aflift him upon all Occafions. I muft confefs this Suppofition lays the Devil a little low in your thoughts, depreciates his Charafter, and places him beneath the Dignity of his Seraphiclc Original But it cannot be helped \ if the Devil will make himfelf a Slave, he muft j and if he will be, according to the happy Title of the Chief of his Confederates, Servus Servorum^ who can help it? The thing explains it felf: Whatever he was at firft, he certainly has been, is, and is like to be the moft obfequious, humble, diligent Devil that ever Mankind could have had to do with. I muft acknowledge that I did not enquire of my Friend juft now named, whether the Devil gave his Attendance immediately, and with his ufual Alacrity, upon his calling out fo Audibly to him 3 not that I ever doubted but that the Devil did waic upon him, becaufe 'tis vifible that he has afted as if the Devil had been in him ever {ince> but, I fay, I ftiould have enquired whether he came at the firft Call, for without doubt he called loud enough for him to hear 5 for, as Voice always afcends, the Vibration moving moft naturally upward, and that Satan's particular Rcfidence is faid to lie that way, there is no room to queftion but he could hear him ^ unlefs, as Elijah faid to the Priefts of Baal^ he might be bufy, or afleep, or gone a Journey 5 which feldom happens to him, fo as to be out of the way of Mifchicf. z N, B.
:

to find the Devil out, and to come to of him. Thefe Difficulties indeed lie

84
fmall

S T S T E

N. B. Here indeed

ought to make fome I Apology for what 1 happen'd to fay of the Honouraole Perfon I juft now mentioned, and \\ ho I feemed to fuggeft was not to be believed; which Exprefiion (he being a Perfon of Honour) / oug/jt to explain^ as I do by thefe Prtfents, and in Manner and Form following, that
believed, in
is

all

to fay, that he is always to be Gates, and relating to all Perfons,

but himfelf> but he claiming a Right and Privilege of flandcring himfelf, and being exceeding fond of being thought wickeder than he is, I vcntur'd, by way of Obfcrvation, to fufpc(5t his Veracity, when he talks of his Father*s only Sonj knowing that as he has fo conftantly boafted of Sins he was never able to commit, and that every thing muft be falfe which cannot be true, fo there is no Credit to be given to him in that Particular.

mc

in all other Cafes you mud underftand to acknowledge him for a Man of as nice a Tafte, and as Itrift an Obferver of Truth and Decency, as ever Satan correfponded with j which publick Acknowledgment Ihope he will

But

take for ample Satisfadion.

Now,
above,
1
I

with Pardon for the needful DigrefHon go on with repeating in Subltance what

concluded before, viz. that this Difficulty is fo great, that I cannot eafily get over il^'viz. to refolve who began the Acquaintance between Satan and cur Anccftors of the Eafl, for there it fcems they
firfl

correfponded. can I proceed Hiftoricallyin my prefent Undertaking, without coming to a Certainty in this Point, and 'till it is determined one way or other j and for that Rcafon, J think I muft for the prefent, 'till the Deujil thinks fit to clear himfelf of the Charge, leave it at his Door^ and grant that he

Nor

found

of
tage, that
is

MA

G
fo

K.
to his Advan-

8;

found the Correfpondence

to fay, fo

much

much

for the Inrercft of his

prefent Undertakings of another kind, that he made no Scruple of being firii; in the Application 5 that

he ft'ioped without Ceremony to make thefirft Vifit, and fo began the Treaty afterwards in his own

Name.

Nor has the Devil been very nice in his fubfequcnt Intimacies, or in the Management of the Correfpondence after it was begun 5 but has on fo many Occalions teftified his Refolution to cultivate the Friendlliip fo (happily for him) begun, that they found him ever after at their Elbow when they had Occafion for him, and fometimes vyhether they had Occafion for him or no 5 whether he is lefs kind to their Pofterity, let his Friends and Confederates of the prefent Age teflify. It is true that fometimes v^e find, or at lead they tell us fo, that he is too cunning for his CorrefpondentSi and that when he has drawn them into Bargains, he is not fo juft to his Word ashefhould be, or as they expededj and this brings fomc Scandal upon the Acquaintance, as if he was not a faithful Confederate, and that he leaves his Friends often in the Lurch, as he did the late famous Cartouch in France^ Jonathan Wild in England^ and as he has done the poor Trooper lately at Drefden^ who, they fay, he ought to have fccured from the Officers of Juflicej and that when he had killed Monfieur Halm the Lutheran Minifter, the Devil fhould have given him an invitible Cloak to have carried him off, and not have left him to the Mercy of the Proteilants, after he had done him fuch an eminent Piece of Service. But let us bring things to a light Underftanding, do Satan Juftice, and fet the Saddle upon the right Devil, In thefe Cafes, the Qiieftion is not, whether the Devil^ after having made Bargains with thefe People, did not perform, and was not fo jufl to his

Wor4

A
Word
the
as

SYSTEM
exped things to be performed Power to perform \ the Mi-

theyexpeaedj but whether he was not as Word as they ought to have expefted? For Example, perhaps in making their Bargains with
juft to his

Devil^ they
it is

which

not in his

ftake Hes not in Satan himfelf, but in them who make a God of him, and will have him be able to

do every thing.

Now 'tis true that Satan, as he is a Spirit, is Magnipotent, but he never was Omnipotent > and therefore there may be, and are, abundance of fine things which fuch People exped of him, which he really not only never promifes, but is not in any Condition to perform i and if People will have hitn do what he is not able to do, that is their Fault, not hisi all they can blame him for in that cafe is, that he does not rell them how far he can, or cannot,ierve them 5 and that truly, to give him his Due, feems to be none of his Bufinefsj but like a cunning Artificer, who is loth to tell you what he cannot do, but enlarges and expatiates upon his real Abilities > fo the Devily if you are willing to believe he can do thus and thus for you, 'tis enough if he does but equivocate, and tacitly grant it, without engaging to perform 3 but he is not bound to confefs his Impotence, and own he cannot do it: So thcfc People pretend to blame him, whereas in truth they ought only to blame themfelvcs for expecting things of him, that even the Devil himfelf is not able
to perform. Thus our late Friend Jonathan^ while he kept within Bounds, had, no doubt, a faithful and fi'iendly Correfpondence with him. ^ But, faid the Devll^ ^ What would Jonathan have me do? did he ex^ ped I could fave him, when he committed a Felo* ny even with his Fetters on, and while he was f in Newgate ? I had been his Protedor in a thou^ fand Rogueries, Things, which if I had not flood by him, be could never have got over: I had
*?

hang'd

of
^
' '

MAGIC

K.

Zj

a hundred and fifty honeft Rogues to fave him 3 every one ofwhichjif 1 hadnothelp'dhimto be too cunning for them, and flopt their Mouths

hangM

'

'
' ' *

open them, could have hang'd he was come to 5 but fuch a Pitch at laft, and pufh'd his Fate fo far, that not I, no not the Devil himfelf^ could favc
till'twas too late to

him and

favcd themfelves

him.

The
touch
' '
'y

like

doubt, in
*

Plea the Devil made for himfelf, no the cafe of his French Favourite Cav Had bethought fit, after a thoufand au-

fuccefsfully committed, and an Stock of Treafare amafs'd, for he was * grown rich by the Trade > had he thought fit to < have left Paris^ and march'd off, either out of the ' Kingdom, or at lead out of the City where he ' was fo well known, and fo diligently purfued, I * had carried him fafe off. But he was obftinately and inconfiderately bold > and the Devil is not bound to fave thofe that refolve they will be hang'd. Nay, if am not mifinformed, the Devil himfelf told him, he would be taken if he flaid in Paris \ and added, that the Search after him was fo hot, and fuch Rewards promifed, and he fo well known, that if he, Satan himfelf, was fo perfeftly defcribed, and fo hotly purfued, he fhould certainly be difcover'd. Tho' by the way, I would have you take that Part only ad referendum^ as the Men of Bufinefs call it.

dacious Villanies
infinite

'

an unreafonable thing that Men fhould Man or Devil for more than they are able to perform, and then pretend to blame them for Non-Performance j and therefore a certain noble Lord, now in Exile, (whom they charge with contrading with Satan for fome Particular, in favour of his late Dumhlane Enterprife, and which the Devil has, it feems, faiPd him in) ought not, as they fay he does, to blame the Devil^ who really could do no more for him than he did.
it is

Now

make

a Bargain with either

Having

88

S Y S T E

Having then brought it to this Conclufion, that the Devil has been really firft in the Confederacy, that Satan made the Acquaintance, and that Man neither knew how to come at the Devil^ nor fo much as knew originally that there was any fuch thing as a Devil in Being, it would add to our more perfeft underflanding of the whole Matter, if we could be informed in what manner the Acquaintance begun. The firfl; Attack the Devil made upon our Mother Eve^ we have had fully defcribed. Sacred HiHory relates the Fa6tj and honed:, grave Mr. Milton has given us the Particulars as dillmdly, and in as lively Colours, as if he had been at the Conference, heard the Courtfhip, and how cunningly the Devil managed > with what Addiefs he iniinuated into her wcakeft Part, and how entirely he conquer'd her Virtue, her Obedience, her Senfe of Religion, brought her to forget the Command that fhe had but juft learned to remember j and to facrifice her Soul, and all her Pofterity, to her Appetite: I fay, Mr. Milton has done it in fo lively a manner, that it feems plain, that tho' Solomon could not underHand the way of a Man with a Maid, but placed the things that were too wonderit among for him y Milton feems not to be at a Lofs to ful defcribe the way of the Devil with a Woman,

Now,

fay,

we have
firft

diftind

Account

how

Attack upon Eve in Paradife^ but how he picked Acquaintance with the Sons of A^c^Z? after the Deluge, and in what manner, or upon what Occafion that was begun, we
the Devil made the
are utterly at a lofs about. Nor have we any hiHorical

Account who were

the Perfons
appears
into
it,

who entertained the fiiil Correfponhim, or upon what Occafion 5 nothing dence with
upon Record
other than
to give us

the

leaft

this, that

we

find the EtFefts

Light of

>

of

MA
in

K.

8p

an Invifible De'vil

or Cbam^ one o? Noah's and in Canaan his Grandfonj hue ic is not Sons, the invifible Devil that I am enquiring after, but an appearing converfible Dxmon or Evil Spirit, who alTuming human Shape, or at lead Voice, and intelligible Operations, could fupply the Office of the De'vil in aflifting Mankind in the fevcral Exigencies

Ham

of their Affairs, when any kind of infernal Work was upon their Hands. This, I fay, is the Devil I am enquiring after and as I would fain bring Mankind and him to be acquainted together in a decent and regular manner, I mud confefs I am at a great Lofs for want of the Particulars, as well of Perfons, as of the Circumftances in which thofe Perfons were concerned. However fince that Part cannot be entred any farther into, or at leaft not fo far as to make a full Diicovery, we muft take up with fo much as we find upon Record, and this may perhaps be enough
to fatisfy
us that fo
it

was.

The Story of Job^ according to the facred Chronology, and by comparing it with other Accounts of things, appears to be very antientj even fo old as to be in a very few Years after Abraham for Eliphaz the femanite could not, by Calculation, be many Removes from Efau^ and I/hmael-y and Job being at that Time an old Man, no lefs than a hundred Years old, he might probably be alive within the time o^Japhet^ one of the Sons of Noah y for 'tis thought Job was above a hundred Years old when his firft Sorrows came upon him. Now in the time of Job^ 'tis evident the Devil had made his vifible Appearances upon Earth, and too i for he appeared among the Sons of before the Lord at the time, as is fuppofed, of a folemn Service or Sacrifice. What his Bufinefs was there, and on what Occafion he came, does not lie before me oji the prcfent Occafion. In 7
-y

GOD

po

YS T E

In the next place, the Devil not only had pcr^ it feems plain from the Text, when God had given Job into his Hands, that is to fay, had given him Commiflion to fall upon and afflid him, and that he was gone out from the Prefence of God, that he immediately fet his humaa as well as elementary Inflruments at work j that he raifed a Storm of Wind, from or in the Wildernefs, and blew the Houfe down upon Johh Sons and Daughters \ that he brought Thunder and Lightning upon the Flocks, and burnt up the poor Sheep, and the Servants that look'd after them: This was nothing but what, as a Devil and a Prince of the Air, might be expelled from him: but that was not all ; he raifed War upon him j the Chaldeans from one fide, (the North) and the Sahsans from another fide, (the Eaft) made out their Armies and came upon him,andpiundcr'd him 5 the firfl carried away the Camels, and the other the Oxen. 'Tis certain thofe Nations were at Peace with Job before, and his Servants fed unmolefted by them and in their Neighbourhood, 'till the Devil took upon him to break the Peace, and excite them to infult Job and fall upon his Subflancc. How came this to pafs 3 and what had Job done to any of them, to move them 'to ufe Violence with him? I make no queflion but the Devil went to them, and told them God had fent him to order them in his Name to ravage the Lands and carry away the Goods of Job that God had deflined him to Mifery and Poverty, and had given his Eflate to them, and therefore it was lawful for them to fall upon and deftroy him and his Family 5 and to give them a Sign, as I faid before, and that they might know he came with a CommifHon, they ihould fee he would go and fend down Fire from Heaven and deftroy his Sheep > and if they would not carry off the Camels and the Oxen, he would do the like by thofe This3 alfb.
fonally appeared, but
-J,

of

MA

K.

This, and the Bait of Plunder, was enough to animate thofe Nations againfl poor Joh^ and fo they came immediately and did as the BqvU dire6tcd. This feems to me to be the firft vifible Appearance of the Devil among the Sons of Noah^ in the Poft-diluvean Ages. I will not fay his Acquaintance begun here, tho' if I fhould fuppofe it did, I do not fee that I could be contradidcd by any authcntick Vouchers from Hiftory. Indeed it was a plaufible Occafion enough, for it was apparently a Favour beflowed on the Saheans and on the Chaldeans^ to give them Job's Goods meerly for fetching and this, for ought we know, may be the Reafon that the firft Magicians that we read of any where, were among thofe two Nations, 'viz. Chaldeans ^nd (Jrabiam) Saheans nor can I doubt but that the Devil having made his Acquaintance firft here, kept his Hold and Intereft amongft them upon account of the good Offices he had done them, and perhaps might do them on many other Occafions.
:
-y

Now, tho' I would not be poficive where there the leaft Uncertainty, being mighty cautious (as I am at prefent afting in the Capacity of an Hiftorian)of doing the Devil any Wrong or Injury 5 fo I enter my Caveat too againftanObjecSbion here,'i;/z. that if this be not the firft time that any Man gives an Account of Satan's Appearance, and that this was not the firft of his Pranks which he played upon Mankind after the Flood, let them fhew us another before it, if they cans i^ay, I believe the Devil himfelf cannot tell us any one Time or Place, or any other Occafion, on which he ever fhowed himfelf, or perhaps durft ihow himfelf, in a vifible Appearance in the World, I mean after the Deis

luge.

Nor is it eafie to be determined, what Shape, what Cafe of Flefti and Blood, or (as I might fay with more Propriety) what fceming Flelli and Blood

S T S r E

Blood he appear'd drefs'd in at that timej nor will I take upon me to guefs what Figure he made, when he appeared among the Sons of God, and whether ihcy knew him or not 5 that is to fay, knew who he was, and on what occafion he appear'd there > whether Job was among them or nor, (for he was doubtlefs one of the Sons of God, and the Text owns him as fuch j my Servant Joh\ for Son. and Servant I take there to have the fame Signification j) and whether the fhort Difcourfe which it is faid there the Lord held with the Arch-Enemy of his Servant was audible and articulate, and whether the reft heard it or no j all thefe Difficulties I leave, as the Learned fay, to another Opportunity, that is to fay^ bccaufe I am not able to fay
one

Word

to

them

at this.

CHAP.
Of what

IV.

Shades the Devil affiimd in his firfi Appearances to the Magicians, and others^ in the F'trfl Ages of the World \ and whether He isy or has been^ allowed to ajfume a

Human

Shape^ or no.

I have ingenuoufly acknowledged in my laft Chapter, that 1 can give you no Account of what Drefs or Shape the Devil appear'd in, when he prefented himfelf among the Sons of God, as noted in the firll Chapter of Job^ or whether he was vifible to any elfe but his Maker 5 fo I am equally uncertain in what Figure he made his firft Appearances afterwards, among his own Acquaintance and Servants, when he was introduced. It mufl therefore fuffice to tell you, that however it v/as manag'd, w^e find there was certainly an

AS

of

MA

K,

|,g

an Intelligence carry'd on, a Corrcfpondencc mainrain'd, and what was not perform'd PeiTonally, was done by Inchantmcnts, which we call Sorcery; by Voices and by Dreams, or by Apparition in fiich Shapes and Poflnres, as Satan, for Reafons of State, thought fit to take upon himfelf for the Occafion. Some have doubted, whether the Devil is empower'd to take up any human Shape, or to appear in the Figure of a Man; and they argue that it does not feem confiftcnc with the Goodncfs of the great Father of Mankind, to fuffer the Arch-Enemy of his Creatures to go about in fuch a Difguife, fo dangerous, and that might be fo fatal to him^ for that he would be always in danger of being deceived to his Hurt, that he could never be fafej but that as the Scripture diredts us to be courteous to Strangers, becaufe fome by being fo had entertain'd Angels ; fo ic would make us be ihy, and afraid of Strangers, for that we fhould be always afraid we might receive the Devil into our Houfes, and efpeciaily into our Friendfhip, and Familiarity. And hence I believe came the foolifh em.pty Notion, tho' fuch as it is impcfHble to root out of the Fancies of Men, viz. that the Devil cannot appear without his ck)ven Foot; of which I fhall fay nothing here, but that it is a thing fo ridiculous as to merit no Notice, either now or at any other
time.

Tho' there may be many things Hiid for this Opinion, and particularly to that Part which relates to the Safety of Mankind, in cafe of the feveral Difguifcs that the Devil may appear in, yet I cannot exclude the Devil from the Privilege of patting on our Clothes fomctimes, and that too perhaps oftner than we may think he does; and that he appears in fuch a Shape too, oftner than we may believe he
does.

As

to

the

Danger of

it

may

by

it felf.

fpcak of than I

5>4
I

A
have taken

SYSTEM
it

for granted in my lafl Chapter, Acquaintance between Mankind that in the and the Evil Spirir, after the Deluge, Satan was the AggrefTor J that he made his Application to them firft, made his Propofals of Affillance and Help, in the Cafes wherein he knew they wanted his Correfpondencej and I ihall add, that he perhaps
firft

rais'd difficult

perplex'd Cafes in

the

World, on
him-

purpofe to prepare the

felfufefuL

Way

for his rendring

We are come now to

and
firft

in

What Way

the Manner, I mean How# the cunning Manager made his

It is true, we are Addrefs to Mankind. fomething deficient in the Hiflory of this firft Tranfadion, becaufe we do not yet know, nor can eafily find out, who was his firft Correfpondent in the World 5 but if you will take what has been, by what is, and judge of his firft Method,

by

room

give you I think 'tis an improper way of determining the Point, fince as Satan found the firft Step fuccefsful, 'tis probable he found no occafion to alter his Meafures; and tho' differing Circumftances of Place and Perfons may make him vary a little as he fees Occafion, yet I have I think a great deal of reafon to fuppofe that the general rule of his Pradice is much the fame, and that he proceeds upon the fame foot with Mankind in all t\gtz^ and on all Occafions, mutatis mutandis^ as he finds the Circumftances of the People the fame, or not the fame. Take then the DeviPs firft Method with Manhis fubfequent Pra6tice, 1

think

may

to

make

a fair

Judgment.

Nor do

kind to be grounded upon his ovm Experience in his Antediluvean Practices with their Anceftorsj upon his Knowledge of their Prefent Circumftances, I mean Prefent at the time after the Flood, you muft allow Satan to have fo much Cunning ia him, as to be able, without the leaft Hefitation, to

know

of

MA

C
to

K.

5>y

come about know what was the beft the Man, and how to compafs him> and for that
reafon, I fay, I

Method

Change

in his
firfl

The

do not allow him to have made any Meafures. Method then, that I fuppofe the

Devil took to make hi5; Acquaintance with Mankind was by the way of Dreams 5 and here I fliall go back fo far as to fuggcft, that he put Canaan^ Noah'% Grandfon, upon intoxicating the good Patriarch his Grandfather with Wine: for I join with a late Opinion, that it was Canaan^ not //"^w, that was the Occaiion of it 5 tho' Ham was guilty of triumphing over the old Man, when he was overcome, and expofing him, as far as lay in him, to his modeller Brethren. Suppofe then young C^^,^ very bufy, helping and aflifling his GrandhrJi.-i, in planting and dreffing the Vines after the Flood, and in gathering the Fruit} take then the following Obfervations upon thofe Circumftances in particular. Firjl^ I cannot come into that foolifh Notion, that Noah did not underltand the Nature of the Vine, or the Srrengeh of the Juice, when the Grapes were prefs'd, and the Wine ran out, and that he drank it ignorantly^ I fay, I cannot come into that Opinion For Noah^ who had no doubt preach'd againft the Vices of the Antediluvian World, and againft Drunkennefs among the reft, muft certainly know the Ufe of the Vine, and the Abufe of it tooj how oi^t did he come to plant it at all, and to prefs the Juice out for Drinking it at all ? Gen. ix. 20. Noah began to he an Husbandman^ and
:

he planted a Vineyard.

z I u^nd he drank of the Wine^ and was drunken. Secondly., It does not feem, that the time o^ Noah^s Drunkennefs was upon the preffing of the Gripes, or the prefling the firft Grapes of his new Plantation 3 ic muft certainly be a confiderable time after
.

his

5<J

A
Ms

S r S T E

M
fell

planting them, and after his firfl making of 'tis very probable that he planted the Vine^ immediately after the Flood, and the Text feems to intimate as much > yet 'tis evident it muft

Wine. For tho'

b<

many Years

after that,

when he

into

the

For Canaan^ who was then a Man grown, was not Born at the coming out cf the Ark^ and there muft be at leaft twenty or thirty Years between that time and the Fa6t. For if Canaan had not been Major, had not been at Man's Eftatc, he would not in probability have been curs'd by his Grandfather, as a Principal in For it does not the Crime, as it is evident he was feem (hat he was curfcd fo particularly, as an AcccfTary only, or for the meer Offence of his Father, nor would it have been Righteous in Noah But as he is fo warmly fallen upto have done fo. on, and {o particularly by the old Patriarch, in his Anathema^ 'tis very probable he was a Principal in
fnare of Drunkcnnefs.
:

the Fa6t of abufing him. Suppofe then, J fay, young Canaan bufy in affifting his Grandfather in planting and drefling the Vines, and in prefling the Fruit > the Devil takes this for a Handle, and fubtly makes Canaan dream. (For I'll grant, with Mr. Milton^ that the Devil had, from the Beginning, the Art of whifpering to him in his Sleep, as that Author makes him do to Eve in Paradife, and thereby making him dream of any thing he pleas'd.) Take him then whifpcring to Canaan^ that he fhould make his Grandfather drunk with the Wine, and that he ihould be able to do what he pleas'd with him ever after j infinuating, that the EfFe6b of it would be to make his Grandfather have a greater AfFe6bion to hmi than to any of the reft of his Grandchildren. This is not improbable, becaufe the Devil always Tempts with the Expc6lation of fome apparent Good.

Others

of

MA

A.

5,7

Others fuggeft, that Noah having reprov'd and reproach'd Canaan for Tome Crimr, and perhaps cau^'d him ro be corre6ted for it, the Devil cook hold of his Refenrment, (which, by the wiy, is not much iinhke a Devil,) and proposM this method of Revenge t^ him in a Dream j as if he had dream'd that he hid prcvaiTd over his Grandfath-r, by perfuadmg him to dr-nk himf If drunk, and had thereby made him expofe himfelf in a beaftly manner, 'till he became the Ridicule and Jeft of the whole Family, which by that time was very numerous 3 and that Canaan^ pleafcd with the lively Reprefentation of his Grandfather's Shame, refclv'd (the Devil prompting him to it in other fubfequent Dreams) if poffible, to give himfelf the Sacisfa(5lion of bringing it to paf?, and to perfuade the old Maa to drink himfelf Drunk, the next time he came to affift him in the Bufinefsj and that accordingly he
did fo, and prevailed Whether Satan did
it thus, or by any other me- thod of Infinuation, we are not furcj but it is very probable it was by a Dream Nor is it clear to me, that the Devil had ever any other way but by
:

Dream

or Apparition,

to

come

at the intelligent

of Man. 'Tis evident he does fuggeft Evil} now he mufl do it fleeping, or wakings if fleeping, it muft be by a Dream, in which he docs but imitate the good Spirit, which, as the Scripture fays plainly, and gives a multitude of Inftances of it, opens the Underftandings of Men the Night Vifions, and feals their Inftruflions: Nor is it a new Pra6fcice of Satan to mimick and imitate his Maker, in the Meafures and Operations of his
Faculties

Wifdom

v/ith

Mankind.
as it will,

But be that

we

are fiu'e the Devil does

communicate
to

his malicious Propofals

of Mifchief
it

Mankind 3 you have two eminent Examples of

A
It in

SYSTEM

which are too plain, and too dircft purpoie here, to admit any Difputej firft, in the Cafe of David^ and his Projed of numbring the Poeple, 'ris fiiidexprefly, i C hron.xxi. i. Satan ?noved David to number the People. "W here, by the way, tho' it was his Sin, yet by it we gain a piece of Information, how prodigioufly populous the Tribes were at that time, *viz. that there were fifteen hundred and feventy thoufand fighting Men in only ten of the Tribes > an mcredible Number to inhabit fo fmall a Spot of Ground as the Land of Canaan^ befides Women and Children But that by the way. The fecond Example, which renders it out of all doubt that Satan has Accefs to the Thoughts of Men, is that of Judas^ John xiii. i. S^tanput it into the Near t of Judas to betray Chrift. Now, I fay as above, tiiis mull be done deeping, or waking j if fleeping, it muft be by Dreams > if waking, it mud be by Voice, PofTeffion, or Apparition. fhall coniidcr
Scripture,

to

my

We

them
It

ail in
is

their Place.
firft Method World was by Dream > as

probable that the

the Devil

took

in the

fion, we do not meet with it and Apparition, we take them to be all fubfequent, and the Effe6b of a long Acquaintance as i.naong Men there are fevcral degrees of Communiciirion with one another, after Men have a Perfonal Knov/ledge and Acquaintance, before it conies up to //;//mcicy and FrierJJhtp. Dream then being the firft way of Accefs, or by which the Devil found the way into the Manj there is no room to doubt but by this Method he found means alfo to infufe into his Mind an infinite Variety of corrupt Imaginations, wicked Defires, and abhorred Conclufions and Refoliitions, with fome ridiculous, fooliih, and abfurd things at the fame time.
:

for Poflefvery early; as to Voice

Thus

of
Thus
I

MA

K.
firft

95, put
it

cannot think but the Devil

into the Hearts of the Men of the old World to go about that ridiculous piece of Work (as I obferv'd
it
firfl to be before) (^f building of Babel their Thoughts with daily Terrors and ing
-y

by fillApprehenfions of another Inundation, thronging their fleepmg Imaginations with Fancies of new Rains to overflow them 5 by which, every time they had any hafty Showers which raised the Water of the Rivers or Brooks to what we call a Land-Flood, they would be immediately alarm'd as if another Deluge was a coming upon them, and that they were immediately to be drown'd. Thus railing the Vapours in their Hypocondrias, they were every Night dreaming that they heard it Thunder, that they faw heavy Rains, and that the Brooks and Rivers fwell'd, or as we fay in our common Difcourfe on fuch Occafions, the Waters were out-y in Confequence of this, he purs them upon confidering of Means for their own Security, and then they dream every Night of Methods: One while they are for building another Ark, another time for building a Thoufand, that
to fay, an Ark for every Family, or Patriarchate^ or Tribe 3 one time this foolilli thing, and another time that 5 and perhaps many Men dreaming on many feveral Methods, till at lafl: they bring their lleeping Cogitations to a waking Confukation 5 and there they refolve upon the meaneit, empiyefl:,' and mod inconfillent Projeft, that ever any Body of Men formM in their Heads: And which, if the "'Devil had not been in them, and drawn them into it, as I fay, meerly to impofe upon, and expofe them even to their own Ridicule, could never 'have come into their Heads, I mean the Building of BabeL
is

i'

;i

If

ioo
he

A
them

S Y S T E

If the Devil did excite that foolifh Imagination, nnuii: do it as he was a meer Devil, to lliow put them upon doing fometo his Malice, thing extremely Ridiculous, and which fliould at

own Refentments on the of it 5 or, which 1 rather think, Madnefs and Folly he bewilder'd their Imaginations, without any immediate Profpe<5l, other than this, that he knew it would end in fome ridiculous Undertaking, either very foolijh^ or very wicked not knowing which it would be, and perhaps not much caring, (b it would be but provoking to their Maker, and what niight any way bring his Difpleafure upon them. And here, by the way, I cannot but obferve, that the Method, God in his Providence was pleas'd to
lad expofe
to their
-y

take with Mankind, upon their entring upon that foolilh Piece of Work, was the mildcft and kindeft that could be imagin'd, and the mod to their Intereft, calculated for their Good, evidently iiTuing

much more than letting them go on in Madnefs would have been. Had Heaven thought fit to have wink'd at the audacious Attempt, and to have let them go on
fo
j

and that

their

v/ith it, as far as their own Ignorance and Obftinacy would have guided them, 'till by the immenfe Circle of the firft Stages of the Building they had form'd an Afcent higher than any thing of its kind could be fuppos'd to Hand j yet they mult have ftop'd at lad, it mud have ended fomewherej the time would have come at length, that as they had call'd a Council about the nrft Building of it, they would have call'd another, with a go to now^ fhall we leave this mad Piece of Work.? that as they had adoff vis'd

Q^x\. xi. 4. fo they leave off Building.

with one another, faying Go to^ let us Bulld^ would have faid, Go to^ let us

Sup-

of

MA G

K.

loi

Suppofc them to have found the Way up to tlie Regions above the Atmofphere, of where elfe you
can imagine 5 and that they then found rhemfelves as much remote from Heaven, whither they had proposM the Tower fhould reach, as they were at firftj and that among the other Milchiefs they had met with, fuch as the Difficulty of carrying Materials fo high, and the Difficulty of breathing, t^c. they had alfo begun to difcover chat their Work was fruitlefs, and would be-eadlefs, as mud have been the Cafe, they would certainly have given it over at iall, and with Indignation at thcmielves, perhaps at one another, have laid it alide. What a piece of Folly would the fruitlefs Toil have been, how would they have reproach'd themfelves and perhaps falling our, and going together by the Ears about it, the Vi<51:ors would have made the Vanquifh'd pull it down, and carry away the Materials, that the Monument of their Shame might be removed out of their Sight. The firfl, that is, leaving off the Work, I fay, mud have happened at laftj the other it was very likely would have happened J fo that 'tis out of doubt Heaven by confounding a(51:ed the kindeft Part for them, their Speech, to make the going on with it impradricable, fo bringing them to a Neceffity of laying it afide, before they had carried it on too
far.

Having thus, with a rational Profpefi", proposed the firlt Method of Satan's makini.> his Acquaintance with Mankind, and fo brought him to a Scene of A61:ion> 'tis very rational to fiiggeft, that he began the Method very early 5 and therefore thofe two Experiments of Canaan^ and the Builders of Babel^ are not improper to mention, as they feem to be things which Mankind had never attempted, if the Devil had not put them upon its nor had the }

lOi

SYSTEM

the Devil at that time any other way to bring it to pafs but by Dreams, at leaft not as we know of. It may alfo be obfcrv'd, that the firil: Convcrfe of Mankind with the invifiblc World, whether witfe the evil Spirits, or with the Good, or even with their Maker himfelF, was by Dreams > and therefore it is not improbable that Satan made his Application to them the fame way have it very early mentioned, Gen. xv. i ^he Word of the Lord came to jihram in a Fifion^ that is a Dream ; and again, deep Jleep fell upon Abram^ and lo a horrour of great Darknefs fell upon him^ a%d he faid unto him
:

We

ver.
It
to

li, 15.

is infome particular Texts fiid the Lord appeared Ahram^ which if interpreted by other Places^ mull be underftood to be in a Dreams fo^* in thofc Places, when God conversed by Apparition with Ahram^ or call'd to him by Voice, it is diftinguifh'cj cxprefly in fo many Words, that God f and aid Godi %vent up from talking with Ahram , and tha Lord appeared to him in the Door of his 'Tent ) and
-y

the

like.

this Method with Ahram^ and fo with Mofes^ and fo with many others, both before and fince3 fo the Devil found means to make his Addrefs to Mankind by the fame way.

As God himfelf took

Hence

v/e find a

mighty great

Strefs laid

uponfome

of the Dreams of the Ancients in thofe Daysj and much ado was made about the Interpretation of them For when once a Man of Note had drcam'd any Important Dream, any Dream which feem'd fomething extraordinary in it, away to have they went to their Cunning Men, their Southfayers and Magicians^ ro enquire of them the Meaning and Interpretation of rhcfe Dreams. Now br ng all tbcfe Circum (lances together, and you will find the Devil fubtily infinuating Dreams
:
'

'

'

into

of
into the

MA

K,

103

Heads of Princes and Great Men, and then by like Dreams cnmmunicating to his Correfpondents thofe very Dreams, and what Interpre-

make of them. This was a particular Favour done in Aid of thofe Magicians^ who were more than ordinarily in his good Graces 5 and no doubt it gave them a particular Reputation at Court,, and in the Opinion of the People > as having a more than ordinary Underflanding
tations ihey lliould

in hidden Matters, or having a very particular Intelligence in the fccret and referv'd Part of Nature,

or a Correfpondcncc in the World of Spirits, AU Albrahazen^ a Perfian Wizard, had douSrleis this Intercourfe with the Devil, if what I have to fay of him is true. He was, it fcems, a Sahian by Birth, and had obtained a wonderful Reputation for
his Witchcraft J the fame which I fwppofc the Scriprure calls Inchantments, in the Cafe of the Alagicians o^ JEgyPt^ v/hen Mofes and Ajvoa came to work Miracles before Pharaoh j he, you may fuppofe, was fent for by the King of Perjia upon fome extraordinary Occaiion, fuch as the Interpretation of a Dream, or of fome Apparition like that of Bel^ JIjazzar\ Hand-v/riting, or fome Meteor or Eel ypfe, and he never failed to give them great Satisfa&ion on fuch Occafions. For whether his Accounts were true or falfc, he always delivered them in fuch ambiguous Terms, that fomething of what he pre-

dicted might be fure to be deduc'd from his Words, and fo fecm to Import that he had effeftually revealM it, whether he had really done fo or not. This ////, (fo Fame tells you,) being in the Defart wandering by himfelf, and mufing much upon the Appearance of a certain Fiery Meteor, which had, to the great Terror of all the Country, been feen every Night for twenty or
thirty

Nights

fucceflively

was mighty defirous

to

104

S r S T E

to underftand the Meaning of ir, and what it {hould Portend to the World > but being utterly incapable to make the lead pi o'^able Guefs at the Thing, the Reafon or Nature of* it, much lefs its Import or Meanings he fat him down under a Palm-tree, weary with his Travelling, and his Mind alfo lyr'd and weary'd with fruitlefs and unperfo min^ Imaginations J Here he vehemently wilh'd th.uiome attending Spirit would be fo abiding to his Fancy, that he might at leaft make fome probable Conjei:urcs at the true Meaning of that (Irangc Thienomenon\ and alfo at what might probably be the IfRie and Event of it to the World. With this very warm and importuning Defire he fell afleep, and bemg in a deep Sleep he dream'd that a tall Man came to him, of a venerable majebat with a pleafing and chearful jeftic Alpedt, Smile on his Facej and calling him by his Name, told him, that he was come at his Requeft to anfwer his Importunities j and that he would tell him the Signification of the Great and Terrible Fire in the Air, which was \^z\\ in his City, and in all and Perfta. At And now, fays he, you fhall underftand that thefe fiery Appearances are nothmg but certain Colle6tions of Matter exhaled by the Influence of the Sun from the Earth or Sea, or perhaps from other folid Bodies in the Compafs of the Solar Syftem, fuch as the Planets and other Bodies, which you in this Earth know nothing of. Thefe being fet on Fire, in their wandering*^otlon appear like Stars or Comets for a time, being driv^en about in the Expanfe by the Impetuofity of their own Motion* and become vifible in this Hemifphere to the mfinite Terror of the People, as thou feeft it now is; tho' thofe Apprehenfions and ihdiX Amazenaen: of the People are very ground-

Ma

*lef^^

of
lefs,

MAG

C
own

K.
Folly and Ig-

loy

and raifed only from their

norance.
as to the Imporrance of them Co human Afthe truth 15, AU^ and you are to be undeceiv'd in that Point, they have no Import or Signification at all, other than that fometimes by their near Approach to the Earth, and by their A'.tra61:ion, or by their Diffipation of moift Vapours they occafion fometimes great Drought, and infupportablc Hear 3 and at other times diltilling great and unufual Rains, by condenfing in an extraordinary manner the Vapours, which by their acquired Heat

For

fairs,

they have exhaled. Ali was furpriz'd at this Account; and being encouraged to fpeak, he reply'd, But what fhall I anfwerto my People, who ex pe6t great things from me? I have often fatisfy'd them in like Difiiculrics, buc when Ifhallcometo tell them that it fignifies nothing at all, that it is only the effe6l of a natural Caufe, and is of no Import more than an ordinary Starj they will ftone me, and fay, that Heaven never hangs out fuch Signals, without feme Signification; that I only impofe upon them, becaulc I am Ignorant, and do not underltand the Motions and Intimations of the Heavenly Bodies, or how the Affairs of this World are influenced by them. Ali^ Jlbrahazen^ highly favour'd ! faid the Apparition; I will infl:ru6t thee then how to prevent thy being dcfpis'd by the Elders of thy People, on Condition that thou wilt now, and on all Occafions, give ear to my Inftrudtions, and follow thofc

Rules that

fhall fet thee.

he readily aflented, and made fuch AiTurances as were fuisfa6tory to the Speftre. Go then, fays the Vifion, and warn thy Nation, that this Fiery Meteor Portends an cxceflive Drought and Famine; for know thou, that by the ftrong exhaling
this

To

io6

Y S r E

M
is

ing the Vapours of the Earth, which by the Meteor's unufual nearncfs to

occafion'd

this

Hemi-

fphere, the neceflary Rains will be withheld, and by a long Drought thou knoweft Famine and Scarcity of Corn fucceeds of courfe. Thus by judging ac^ cording to the Rules of Natural Caufes, thou fnalt predid what ihall certainly come to pafs, and (halt obtain the Reputation which thou fo earneftly defireft, to wir, of a Sage Magician and wife Man, But, fays ^//, and what {hall I fay to the Lords

of the Pcrftan Court, who have fent for me, to enquire of ms on the fame Phtenomenon ? what fhall it Portend to that Nation ? will the fame Fate be the Confequcnce to their Country, as is portended to
this ?

This Inquiry this the fubtle Devil anfwcrs: to thee of the utmoftConfequence. Fiery Meteors fometimes from the fame Natural Caufes produce juft contrary Events 5 and whereas thefe Bodies, as 1 faid, exhale an infinite Quantity and Bulk of Vapours, which they rarifie by their Heat, and fa caufe immoderate Drought and Heat in fuch and fuch Climates, and particular Countries, where they approach too near j fo on the other hand they are in ihemfelves vaft Colle6bions of humid and wais

To

tery Vapours,

be

which if haflily condens'd would deluge the World, and drown Mankind > and fometimes they condenfe in fo confiderable Quantiiics, as to defcend upon the Earth, and caufe exceflive Rains and Floods, and great DefoGo then fearlefs, fays he, lations of the Country. to the Perfian Court, and Predid to them cxceffive Rains and Floods, which fhall greatly hurt the Fruits of the Earth, and occasion great Dearth alfo. Thus, if either of thefe fucceed, as it is moft probable, thou ilialt be ailurcdlyreceiv'd as a SageA/igidan in one Country, if not in the other: Alfo to
fufficient to

both

of

MA

K.

107

both thefe thou mayft fuggeftjas a Probability only, the Conicqucnce of cheie to be a Plague, or Infe6lion

the People, which is ordinarily the well of excefTive Wet, as of cxcefllve if this happens, thou fhalt gain the Reputation thou defireftj and if not, feeing thou didlt not pofitivcly foretel it, thou ihaknot inear the Ig-

among

EfFed Hcaf,

as

nominy of

a falfe Predidlor.

This was very obliging in the Devil, it mud be confefs'd, if the Story be true 5 and j^li was very feniible of the Help it was to him, and fail'd not to ask the Vifion how he {hould obtain his promised Afliftance in the like Cafes of Difficulty. Upon which the Vifion told him, that whenever he wanted his Help, he fliould come again to the Palm-tree, and that furrounding the Tee fifteen times, he fhould call him aloud by his Name three times, every time he went round the Tree> and at the end of the fifteenth time he fliould find Sleepinefs come upon him, when he fhould lay himfelf down as he did now, with his Face to the South j and if he fell afleep, he fhould be fare to receive a and with this he gives Vifit from him in Vifion him theMagick Name which he was to call him by, ^It was infinitely exalted with the thoughts o^
:

this Information,

which let him fo much into the Secret of Nature, as to enable him to fpeak in a Diale6c infinitely fuperior to the common Undcrftanding, and in particular to make a Judgment of things, out of the reach of the mofi: Pretending of

of his fellow Magicians. When he went the People, he fail'd not tagive his Judgment of the terrible Appearance in the Air, and told them pofitively it portended a great Drought and Heat in the approaching Summer to which he added, as a Suggeltion only, that he had great reafon to believe it would be attended
the
reft

home among

with

10 g

TE

with a Famine, and perhaps the Famine might be follow'd with a Plague > infinuating, that if the Famine was not attended with a Plague among his

own Countrymen,
then
likely
it

as he had faid it would, it was would appear firft in Perfta^ their Neighhouring Kingdom, and perhaps it might af-

terwards fpread

among them.

Predidion, delisrerM with the Auone whom they had the Venerable Opithority of nion of before as a Magician^ and one that could foretel Events of things, gave the People an Alarm, and alfo their King with them, to whom the News of the Prediction was foon carry'dj but the Magician conceal'd entirely from their Knowledge the Manner of his obtaining his Information, fothat it came to them on the fingle Authority of his own

This

terrible

Judgment.
as a Confirmation of his Prediction, rhe Meteor ccas'd to appear, and the that after Spring Seafon advanc'd, an extreme hot Seafon
:

It

happcn'd

came on, with a long Drought follovving for feveral Weeks, which began very much to burn up
the Fruits of the Earthy immediately the People remembrin^ the Words of the Magician^ and find' ing fo much of what he had faid prove true, it put them in a great Confternation from the Apprehcnfi >n of what, according to his Account, was
yet to follow.
It

happened fome time after

a

this,

that the

King

of the Country dreamed

Dream, which

much

perplex'd him, and all the Magicians and Allrologers were fent for, to interpret the faid Dream; but ^^U was not fent for, which grieved him much, thinking that he v/as notefteem'd enough among the Princes of the Country, and that he fear'd his having foretold the portentous Events of the late Meteor, which were not yet dsiermin'd by the time that he pre-

of
predifted, he

MA

105,

was negle<5led, as a Pcrfon that would not give any good Incerpretation of the King's Dream. However, when ^// faw that the Magi^ dans and Southravers, who were fent for, gave the King no Satisfadion ; for they were confounded in their Accounts, and difFer'd one from another, and the King was To angry, that he was about to command them all to be put to Death 5 with this he was comforted again, and refolv'd to apply himfelfto the Palm-tree, to fee if he could furniih himfelf with any Inceljigencc fuitable to what he defir'd> in which Cafe he would foon let the King know, that though the reft of the Magicians could not anfwer his Dcfire, he could fupply that Dz?tQ:% and fo he ftiould gain more Reputation, than if he had been fent for with the reft. Upon this, he retires himfclf as ufual into the Defart as before, and comes to the Spot where he had the firft Vifion. Here he furrounds the Tree fifteen times, and every time calls the Speftre by his appointed Name three times over, and as loud as his utmoft extended Voice would admits when, according to DireiSli'on, he laid hirafelf down with his Face to the South, (hut his Eyes, and obfequioufly waited till he fell afleep, which was not lon^: No fooner had his Senfes forfaken him, whetlier doz'd with any infernal Charm or otherwife, the Account does not fpecify: But, I fay, no fooner was he afleep, but the Vifton appeared to his Fancy, and asked him what was the Occafion of his coming. He anlwer'd, That the King had dreamed a Dream, and had told it to the Magicians, whom he fent for in order to have them interpret his Dream, but that he had not been fent for, which was at firil very grieving to him j but that upon further Enquiry he found that the

Magicians had given the

King

116
King no

A
voked him,

r S t E

Satisfaaion 5 and that it had highly profo that he was going once to have killed ihemall, and that now he was glad he was not called 5 but that if he could now put him into a Condition to interpret the King's Dream, it would

leftablifli

King

Reputation for ever, not with the but with the whole Country, for that he was fure to be exalted to the higheft Pitch of Honour that the King could give 5 and all the People would adore befides, him as one that had Intelligence among the Gods; fo that he fiiould be had in the higheil Reverence
his

only,

imaginable. The Vifion aflured him that he could not only qualify him to interpret the King's Dream, but that he had made the King dream it on fet Purpofe to to give him Occafion to interpret and explain it j and fo he let him into the Particulars of what it was the King had dreamed 5 and th^t the Dream being thus direfted by him, he likewifc could direft him to fuch an Interpretation as none but himfelf could put upon it> and fo he at once told him both what the King dreamed, and what Interpretation he ftiould give of it 5 adding, that he would yet do greater things for him than thofe j for that if he had Occafion to recommend himfelf to the King, or to any other Perfon of Note, he would put it into his Power at any time, not only to tell the King what his Dream fignified, but fliould make the King Dream any thing that he thought fir; fo that he fhould be able to fay to the King, To-morrow Night a deep Sleep fliall come upon you, and you ihall dream fo and fo, which Dream fball portend fuch and fuch things to you and your People. uiU was exceedingly raifed in his Thoughts upon fuch a Motion as this, and you will not wonder
that

of

MA

K.

Ill

that he cxprefled, tho' in his Sleep or Vi lion, his high Satisfadlion at fuch a Favour 5 and from that time he entertained a conftant Correfpondence with this Vifion or Apparition, not being aware, or per-

haps not concerned- that he was all this while converfing with the Devil^ and that the new Friendship he had engaged in, was neither lefs or more than an immediate Correfpondence with Hell. have a Parallel Story to this, and almoffc of the fame kind, of the Devil and an old Arahiayi in the Court of a Pharaoh King of Mgypt^ upon the Appearance of a Comet or Blazing Star, and of which I {hall give an Account in its Place. Nor was this any thing extraordinary in thofe Times i 'twas natural to Satan's way of conver-

We

fing with Mankind, who had frequently midnight Thoughts injcded to them by a fupernitural Power, that is, by the evil Spirit, witl out their knowing by what Hand they were injedbed 5 and

the Devil was able moft certainly to give the Interpretation of thofe

Thoughts which he had been

the Occafion

of.

This whole Affair, tho' remote in Time, I give this Account of, to fuggeft from it the probable Method which Satan has taken from the Beginning to inlinuate himfelf into Mankind j and, as 1 faid before, to begin the Acquaintance 5 which,

when once begun,

cultivate to
all

he took particular Care to the degrees of Intimacy poffibles fo that in few Years, fuch People have been as intimate with the Devil^ tho' perhaps not thoroughly knowing who it was they converfed with, as they could defire to be. By this Method he found Opportunities, upon all Occafions, to bring Men to convcrfe freely and fully with him J and as he often furnifhed them with Materials and Subjcfts to amufe the reft of the

World

Mt.

S Y S r E

World with, he was always able to oblige them ifi the utmoft manner: feeing nothing could be more to the Satisfa6tion of fuch People than the raifing their Reputation in their Proftffion, and giving a Sanftion or Confirmation to their Predidions. I know it is doubted by many among the Learned, whether the Devil has himfclF any Knowledge of Futurity, and whether he can pTedi6t or foretell Events, or any thing future and to come 5 and this very Vifion or Apparition, fuppofing it to be true, verifies the Opinion 5 for he put the Alternative feveral times upon him, thai fo if he mils'd giving a right Interpretation in one thing, he might be fure in another 5 and if one Conjcl:ure Should mifs, another might hit, as you fee in the Conflruftion of the appearing Body of Fire. But the Quedion is needlefs here 5 for if it be in the Devil's Power to injfft the Subje6t of a Dream, and put Thoughts into the Heads ofthofe that are afleep, 'tis then mod: certainly fo far in his Power to give the Interpretation of thofe Thoughts to whom he pleafes to grant fuch a Favour 5 feeing the whole Scheme may be a meer Cheat and Delufion of the evil Spirit, on purpofe to form another Delufion, namely, that of bringing in a Conjurer
or Dreamer of Dreams to interpret it. This is indeed a true Piece of the Legerdemain of Hell, and it may be called, the Devil turned Juggler \ for *tis fain the very Abftra6^, and nothing elfe. All this is no great matter for Satan to do, if we grant him only the Power of infufing Midnight Thoughts into the Mind, which we have good reafon to believe he is able enough to perform, and yet have no great matter of Craft in him neither, not fo much as we are ordinarily willing to fuppofe the Devil is Mafter of. The Variety is infinite, that I might fuppofe the Devil is capable to

aa

of
kEt
if

MA

K.

itj

by this piece of Cunning, him fo much ; and I cannot wc do but allow

among
fay

his Difciples

but

'tis

fecret

Power

Heads by what, and when he pleafes, fo as may beft ferve his Occafions, and Ours too. And his Advantages arc very great by this Fraud, for be gives his Inllrument fuch an undoubted Reputation for a Revcalcr of Secrets arid art Interpreter of Dreams, that nothing can be like it. Not Daniel himfclf, who they faid had an excellent Spirit, arid that the Spirit of the Holy Gods vas in him, could do more 5 for by this Means, the Southfayer

very clear to nie, that the Devil has a to injeft innumerable things into our Dream, and to make us dream almoft

would be able to tell the Dreamer what it was he dreamed of, as well as what it fignified. If any Man doubt that the Devil can, as I fay^ infufe midriight Thoughts, and whifper Suggeftionsby Dream of any kind to the Mind, I refer him to My. Milton^ whofhews us the Devil in the Shape of a Toad crept clofe to Eve^s Ear in her decpeft Slumbers, and injedbing luftful or loofe and wandering Thoughts into her cballe Mind, (Ifaychaftc, forfuch it was without doubt before) and making her dream with Pleafure of the Sin which he refolved to allure her to commit the next Day, and fo prepare her for the Crime, which till then her very Soul abhorred.

This granted^ arid the Devil being allowed fucK an Advantage over Mankind, whether good or bad % I cannot wonder either that he makes ufe of it at all, or that he makes life of it in fuch a frequent and extraordinary manner is to bewitch and in-* Nor that thofe fpire his Friends and Favourites Friends or Favourites of his, whom he does thus aflift, make fuch corrupt ufes of it as vl^e find they do,^ for infinuating an Opinion' of themfelves into*
:

the

Wotld

for

we

find prcfehtlj')

when

this

Famtliarity

JI4
liarity is

r s r E

once obtained with the Evil Spirit, and they begin to a6t by his Inftruftion, the firft thing they do is, to put a Fraud upon Mankind, and make the World beUeve that all they did was from Heaven J that they fpoke by Infpiration and Revelation, and that their Intelligence was immediately from the Gods> to fpeak in the Language of thofc

Times.

Thus ^^/^^2 tells the King o Maah^ he eanfpea^ nothing but as God fhall command him> whereas *tis plain, had not the Devil been reHrained fron^ direding him at that time, he would as heartily have curfed Ifrael as he blefled them, and fo havr gained the Rewards of his Office, which was the Wages of Divination J but he eonfefles the Impotency ofhis Art, when he found a Lock put upon his Tongue, and the Key in the Hand of a fupream Power V I fay, he confefTes the good Will he had to the Reward, but the Weaknefs of his Black- Art
where Heaven interpofed
its

Power,

Numb

xxiii.

25. Surely there is no Incbantment againft Jacoh^ nei* ther is there any Divination againjl Ifrael: intimating, that he had tryed the utmoit of his Skill, but could do nothings and in ver. zo. Behold I have received commandment to blefs^ and he hath hleffedy and I can-

pot reverfe it : Nothing can be plainer. He vs^ould, but the Devil and he together were not able to reverfe the Blefling. The only thing ftrange in this Story o( Balaam is^ that God ihould thus fuffer a Sorcerer and Inchanter, a Witch or Dealer with

the Devil^ to receive Commands from himfelf, and to bid him go and do thus and thus, and to meet him, and put into his Mouth what he ihould fay

on that Occafionv from whence fome might infinuate, that the Wizards and Magicians of thofc Days had a mutual or alternate Converfe, fometimes really with God himfelf, and at other timest
with the Devil
',

as if the

Wretch were

to day

Ma

f)f

A G

K.

iij

Man of God, and to-morrow a Sorcerer, Conjurer, and an Inftrument of the Devil \ and as if God would floop to employ thofe who had fo far ftooped below the Dignity of reafonable Creatures, as to converfe with the Devil. By this means the People alfo were the more eafily fubjc6ted to the Abufe of the Conjurer, and expofed to the Delufions of an evil Spirit, not being able to know when he fpoke from One or from the Others no doubt the Deluder would always pretend he fpoke by the immediate Illumination of Heaven, as he had fomctimcs really done fo, it would not be difficult to obtain the Opinion that he did always fo. Now 'tis moll certain that nothing can more affill the Delufions of the Devil in fuch cafes as thefe, than to have it entertained among the People, that all the Infpiration is from Heaven j even the Devil himfelf cannot defire a ftronger Auxian Afliflance fo natural to the Delufions carrying on among Men, that all his infernal Art cannot form an Equivalent to it. And hence it came to pafs, at leaft I believe fo^ that the Devil chofe always that way of coming at the Senfes of Mankind, I mean by Viiion and Dream, by Voices in the Night, and by Injedions of Midnight Thoui^htsj becaufe God himfelf had made ule of the (ame Means to infpire the Minds of Men with divine Ideas 5 and the Devil, by imitating the fuperior Revelations, could not only enable his Magicians and Souchfayers, and fuch other Inftrumentsof Delufion, to impofc their Cheats upon the People, but could even delude and impofe upon thofe Dreamers thcmfelves too, perfwading them to
liarj
it is

which he

is

believe their Infpirations were from Heaven, and th^t they had fuch and fuch things revealed to them

from the immediate Spirit of God, when it was' only a Flatus from Hell, throwing them into EcI

Itafies,

i6
ilafics,

A
and
as

S
is

r S T E
faid, being in
is

M
Witch-

Balaam

a I'rance hut with

kis Eyes open^ih^t

to fay, pofTefs'd with the

faid

of the Maid in the j^5ls^ c. xvi. 'ver. i6. who had a Spirit of Divination, and brought to her Mafter great Gain by Southfaying, that is to fay, by fpeaking as the /)m/ di&ated to herj nay, and the Text is plain in acknowledging that it was the Devil that pof-* fefled her, for in the Original you have his Name what Devil it was j and if you want a farther Explanation of him, you may have it too 5 his Name and fome of your Bibles is called (fuppofing for once that you read any) has it in their Margins J what particular jD^-z;// Python was, whether an avaritious, a treacherous, a deceiving Devil but fome think it was the firil, becaufe fhe hired cut hcrfelf, and her Devil with her, to a Mafter, and what {he got by her Devil^ her Mafter was to make the beft of j the Terms much the fame as a late /r//^Mar s married two Wives for, then let them out again at fo much a Year, and took the Income of both their Devils for his Jointure. A rare Bargain indeed, and fomething a-kin, 1 believe, to the Devil Python How much were it to be wifli'd, that fome of our Southfaying Wits, who are really neither wife Men or Southfayers, Magicians or Conjuwho will have us, in fpite of our rers, and
craft

of an

evil

Spirit, as

PTtHON^

'^

Senfes,
tainty,

believe
tell

could but

us

that they are really infpired, too, with any moderate Cerare

whether thofe Infpirations

'y

from

God

the Flights of their Infipids areEcftafies of the Adored, or of the Horrid > whether whtn they rail at Heaven, and burlefque their Maker, we may not really believe they are overrul'd by a divine Influence, to do it with fo ill a

or the Devil

Whether

Grace, and fo little be diredcd to exalt

common

Senfe,

that

it

may

the All- wile,

by the very mean&

of

MA
He

K.

117

means ufed to expofc him, and to make them mix Impudence with fo much Ignorance, that others equally wicked, but of better Judgment, may grow ficic of the Crime for the mcer Deficiency of the Wit,
that knows how to ferve the the worft Means, can leave the meaneft Heads and the mod brainlefs Wits to be thus wicked, to intimate to others the Weaknefs of the Crime, and the grofs Abfurdity of Atheifm. I don't therefore think it at all prophane, at leaft if not fo intended, to fay Such a Fellow is one of God-a-mighty's fimple One's; by which I would be always underftood, that he is one to whom Heaven has denied the Gift of Brains, and fufFer'd the Devtl to fill up the empty Spaces in his Head with a Share of glaring Impudence, fuch as will pafs for Wit with thofe that have none, and for the worft of Folly with all the

Doubtlefs,

bed Ends by

reft

This

of Mankind. fort of wife Men,

of

whom

the

Age

\^

plentifully ftored at this time, are doubtlefs plac'd

in proper Stations by the Allowance of Providence, for the Convi&ion of Mankind in their particular Spheres > juft as the Devil himfelf has, in many cafes, been a Preacher of Truth, and will be fo to the End of the World, tho' fore againft his Will. Of fo much Force is Ironical Righteoufnels, that the blackeft Agents are fitteft to be made the brighreft Examples of it > fince alfo the greateft and bcft Principles are often illuftrated by their moft infamous, and confequently, by their compleateft

up and down

Contraries.
to

But

go back where

I left off.

has always had the Impudence to ker, and fometimes to perfonate

The Devil^wha mimick his Mahim too, in his

Dream

Applications
iirit

to Mankind, has made, I fay, his Acquaintance with him by this Method of
I
5

A
Dream

S r S

T E

and Midnight Vifion, for that very Reafon, becaufe it is the Method by which God himviz. felf often ufed to reveal himfelf to the Prophets and other his moft eminent Servants of old, as inftanc'd before in Abraham^ and of which the Scripture has many Examples. (I hope that Book, when 'tis taken as a Hiftory only, may obtain Credit enough to be brought in Evidence.) I have mentioned Jbraham already, and perhaps it may be ofFer'd that this is not fufficient, becaufe God converfcd, as the Text fays in another Place, Face to Face with Abraham \ but take it then with his Grandfon Jacob: God appeared to Jacobs Gen. xxviii. ij. in his Dream of the Ladder reaching up to Heaven. And behold the Lord flood above it and faid, / am the Lord God

^/Abraham

thy

Father.
it

But

if this

will not

do

neither, then take

with one who it might be as likely fhould have the Devil appear to him as God himfelf, butftill 'twas the fame thing, Gen.xx, 3. God came to Ahimelech in a Dream 5 So might the Devil too, for Abiraelech was an Idolater And again, ver. 6. And God faid unto him in a Dream^ Abimelech was a Philijiin of the curfed Race deftined to DellruiSlion by the Pofterity of Abraham^ and yet God appeared to him, or came to him in a Dream, and fpoke to him in a Dream. From hence the Devil^ who is cunning enough
:

Now

to imitate

all

thofe

Methods of Accefs

to the

Minds

of Man, which 'tis pofTible for him to come at him by, and which his Maker has ufed for the like Communications, has always made ufc of this

Method i and when he has defigned the Delufion, or the perplexing of Mankind, or any other of his infernal Infatuations, he has brought them to pafs hy the Injection of evil Thoughts or other dark Means, moving his Paffions and Affedions, inftilling all the hellifh Imaginations that are requifite to the Mifchiefs he defigns. And thus you have the Circumflances^

of

A G

K.

up

cumftanccs, and the Rcafon too, of the Devil's way of working with Mankind. It remains a Qi-ieftion, tho' of no extraordinary Importance, what Shape or Form the Devil made ufc of in his firft acquainting himfelf with Mankind. It is Satan's Misfortune, to fay no worfe of him, that he cannot appear in his own Figure, cloathed with any of his native Beauties 5 but that it would render him fo frightful to his Emiflaries, and even his beft Friends and moft ufeful Servants would be terrified, and would run away from him inftead of converfing with him 5 and the moft accurate Magician or South fayer in Arabia would, inftead of going into the Deferts and Wildernefs to meet him, abhor the very Place, and tremble at

the

Thought of feeing him.

Hence, to whifper to them in the Night, and only talk in Vifion and Appearance, is the kindcft thing the Devil can do to them, as well as the wifeft way for himfelf 5 for was he ever to appear, I fay^ in his own Cloaths, none of his Friends would ever come to receive his fecond Vifit. his coming in the Night, or in Dream, as is hinted in the Story of the Magician above, is certainly needful > for as in a Dream the Voice without the Vifion is fufficient, fo if a Shape is reprefenred to the Imagination in the Sleep it fooner wears off, and the Imprellions are fooner raz*d out of the Mind, than if the AppariMon was vifible with open Eyes, and in the Light of the Day 5 there's a great deal of difference between what we really fee, and what we only dream we did fee. have indeed fome of Balaam's Dreamers,

Now

We

that

is

to fay,

who dream with

their

Eyes open;

indeed fome of them may be faid to be always in a Dream, they are fcarce any thing but Appai-itioa themfelves 5 their whole Lives are a kind of moral

Delufionj

and

as

they live in a Dream,

I

fo

we

muft

n@

^ ST

T E

muft dream too, to make any thing of them, for they never are what they feem to be, or feem tp be what they are. But as I may perhaps endeavour to difcover thofe People to the World, a httle plainer than I can difcover them to thcmfelves, I fay no more of them in this Place, leaving the Devil and them to a6t in Concert a-while, that they rna\ illuftrare, and be Foils to one another. It is true that by this way of dealing in Dreams, the Devil has mfinitp Advantage, for the makmg C-njuitrs, that is to fay. Magicians and Southfayers, in the \A orld Whether that fort of People have been of any Ufe to him for the propagating his Intereft in the World, is a Queltion by it fclf. That the Devil took this Method for the firft cftat>hlhinghimfelf in the World, and, as Icall'd it, making his Acquaintance with Mankind, I have tal<en Notice of already: How ufeful he has found his new- made Friends, and how apt to carry on his Bufinefs, and efpecially for the farther extending his Power, and propaganng the Delufions of others. Hiflory will inform us > and we cannot doubt but he has found his Advantage in it But it remains a Queftion of Importance flill undecided, whether are beft pleafed in thefe no6lurnal Operations, the Devil or the v^agician; my Opinion is for the firft. I believe indeed the Devil has got the better of them in the main, and whereas he at firft was mighty eager to make his Acquamtance among them, and glad of the Means; hefeems now to have over- reached them,and to have worked them up to a Defire after the Correfpondence in fuch a manner, that the fubtle Manager is notfo cheap to be had fince, but makes Bargains, nay, brings them up to his own Terms, and fometimes tells them plainly, he has no Occafion for them ; but oh the other hand, if they want him, they muft give him his own Price, and do what he conditions with them for, or elfe he has no more to fay to them, tho^ he is a Cheat in that too. Thus
:
:

of
Thus
is

MAG

K.

iji

like a cunning Chap, he turns his Back and gone, knowing very well that they will call him again, and give him his Price 5 yield to his Demand, and rather fell themfelves to him Soul and Body^ as we are told is now very frequent, than go without This is all owing to his Subtiky, his Afjiftance. and Mankind's Folly and Fondncfsj for had they flood as they did at firft, he muft have come to their Conditions j but he found the way to make himfclf neceflary to them, and to pleafe them, and

he managed accordingly. It is indeed an Evidence how fhrewdly the Devil over-reached Mankind in the mod early Ages of ^he World For, Firfi^ as I mentioned before, thi$ yf^s to come to them with feme Authority, and with the Magnificence of a God, and it always gave them an Awe and kind of Reverence of his Appearance 5 Secondly^ it really fo far prevail'd with them, that we have a great deal of Reafon to believe they did not always know whether their Intelligence was from Above or from Below, and whether they were converfing with God or with. the Devil \ If this is true, as I hav^e no Reafon to queftion, I have lefs Reafon to doubt that he often deluded them to think the former. And thus
:

perhaps
to

many

falfe

Prophets in former times came

the poor People, and began their Predition$ with the ufual Preface, 'Thus faith the Lord ; when in Juflice they ought to have begun with, Thus faith the Devil^^s they might eafily have {een afterwards, by the Confequence of it, and by the nature

pf their Predidion
cafily difcovered.

for 1 believe that

way

it is

moll

Difcovery feems indeed to be direfced by very Method, where the Scripture fays, If a Prophet comes^ Jhews Signs and iVonders^ and thca adds, go ferve other Gods^ his very Do6lrine proves him to be an Impoftor, and on that very Account
this

The

he

Ill

S r S T E

be is to be rejefted : God's Prophets will always teach God's Truths, a falfe Prophet is eafily known by his Teachings 5 the Devil may deceive for a while, but even the Devil himfelf cannot hold it long, the cloven Principle will appear, which I fuppofe the Fable of the cloven Foot to be an Em*

blcm of, and no more. But to come back to the Example of the Magician going into the Defart > why, the very Place was a Branch of that Complication of Fraud which conftituted ail the reft The Man went thither lirft cafually, fell aflcep by the natural Confequence of his Wearinefs, and under the Palm-tree, as cuftomary, to preferve him by its Shade j the reft was all a Cheat j the Devil could as well have made him dream and fee the Vidon in his Chamber at Sufa^ or where clfe he dwelt in Perfia^ or Arabia^ as in the Wildernefs> but he catch'd him there, and took th.u Advantage, to introduce tfic Ceremony of his future correfporiding 5 and therefore he appoints him to come again to the feme Place, and there gives him the Formality of Meafures to be obferved ; he muft make his Tour fifteen times round the Tree> he muft call him by what infernal Title he was pleated to give himfelf; and this to be done three times every Circuit he made about the Tree> and when all this was done, as he might well be inclined to do, he was to lie down and go to fleep. And what need all this Cookery, but to didi up the Delulion with a due Form, give a Sanftion to the Vifion itfelf, and command a fuitable Regard to the Audience which he had the Honour to be admitted to? If this had nor been the cafe, it might as well have all been tranfaded any where elfe> but Satan finds his Account in thefe things: For during many Ages after this, and perhaps in other Places, the Soutbfayers and Magicians of Arabia^ went out \\\ the Night,
:

of

A G

K.

,13

Night, and into the Wildernefs, and Solitary Places, to meet with their Inrpirations, and to dream Dreams, and then came back, ftor'd and qualify'd to make their Predidions 5 as much as to fay, rhey go to their Palm-irees, to meetVilionsj there they met their Z)^^7/, and then came back, and fpread their Delufions, as their Inftrudor had furnifh'd them. Semiramis it feems, and we may fuppofe her SuccefTors in the Babylonian Monarchy, kept feveral Sets of tbcfe People 5 and as they had their feveral Denominations, fo they had their feveral Offices and Employments under her: As particularly her thefe were to explain *wife Men or Magicians 5 to her the Afpe6t of the Heavens, the probable Effe6ts of all furprizing Phsenomena in Nature: hex JJlrologers ^nd Southfayers y and thefe were employed to confult their private Devils, and were Revealers of Secrets, Interpreters of Dreams, ^c. and then they bad fFizards, and Sorcerers ^ and fuch as ufed Inchantmentsj and thefe foretold theSuccefsof her Military Enterprizes, expounded Omens, the Signs and Circumftances of Creatures, the flying of Birds, Voices, Apparitions, and all fuch things as were particularly uneafy ordifturbing to the Queen, or to her Court, and wanted their Explaining: The firll of thefe I have voted already to be honeft Men, but the lalt two I make no doubt confulced with the Devil, and the Devil with them, upon all Occafions. Nor do I doubt at all but that they made Prodigies, and then cxplain'd their Meaning, as I faid before j that they appointed Dreams on purpofe, and for the fake of interpreting them 5 of which I ihall give you another Account hereafter. Sometimes it feems, thefe conjuring, enchanting People, were fo far from explaining things to the
Qiieen's Mind, or interpreting things after the manner that fhe expeded, that her Majefty was pleas'd to diipatch them out of her way, and hang them

by

114
all

^
by Dozens.

SYSTEM

And thus Nebuchadnezzar commanded the wife Men of Babylon to be put to Death, tho' it does not appear that his Commands were executed, nor are we certain they were not 5 but 'tis evident it was very much the Cuftom to do fo. Hence I fuppofe they were generally inclin'd, like the Prophets in the cafe of King Ahab^ to take care, and prophefy nothing but what ihould pleafe And when Micaiah^ a true Prophet, the King. or Prophet of God, came to tell the King what really came to pafs, we fee what his Fate had been, if the King had out-liv'd the Battle. Nor to this Day do the Princes of the Eaft make any fcruple to trufs up their Conjurers and Southfayers, when they find them juggle wich them, and find they cheat and impofe upon themj an admirable Method to deal with the Broachers of Athciftical, Deiftical, and Enthufiaftic VVhymfiesin our Age, where we have a more fure Word of Prot phefy^ which we are commanded to take heed to, and which the modern Agents of the Devil are only employed to counter- ad", and drive out of the World, if pofTible, that the old Oracles of Devilworfhip, and other Delufions, might be again introduc'd.

But I am loth to feem vindi6tive in my Notions, nor would I fet up Fire and Faggot 5 no, not againft the Devil and his Agents j they may have enough of that hereafter, with the Devil and his Angels: And befides, fuch a Perfecution muft neceflarily at this

rime be

fo

bloody, that

know

not

what City, or Town, Inns of Court, Palace, College, or Univerfity, {our own excepted) which it would not almolt lay wafte, defolare, and make void of Inhaperfecute and punifti Men for bitants. Mercy on us
!

being Atheifts, and Deill:s> for dividing the Trinity, and unfan61:ifying the Holy Gholl, who istheSandi^erof the World, and fuch difficult Trifles as thefe? whcre^

6f

MA
Senfe,

1
!

K.

iij

Inhere would it end land what would become of all what a Schifm, in the religious Part of the World

would this make among us? and where is there a Church, Chappel, Meetinghoufe or Congregation, that would not be divided againft it felf, arid fet up a new Body of DifTentcrs? Truly fo, as diflenting not from this, or that Opithe
rtioll literal

nion of Religion, bur from all Religion, and all Opinions in Religion whatfoever. Well, let the Church of Rome fend Proteftants to Heaven by the Rack and the Gibbet, I would not be inftrumental to lend all the Atheifts and Arians to the Devil no, not for the fake of my Native Country, for fear of laying wafle the Glebe, and leaving Poflerity no body to inftruft
-^

them

better.

CHAP.

V.

A Farther Account of the DevilV

Condu5i trt Imitating T^ivine hifpirations ; Something of the T^ifference hefJieen them ; and part tcu^ larly of Signs and Wonders^ Falfe as well as Trtie^ and the Cheats of the Former,
ohferv'd
his

Correfpondence with Mankind^ came to him, and madehis Acquaintance by the fame Method that God was pleasM to reveal himfelf on Occafions of the greateft Importance j it would be very much to the Advantage of our prefent Enquiry, if we could come at fome more Particulars in the refpe61:ive Appearances, and know fomething of the Difference in them, that fo for the Future we might diftinguifh our Modern Infpiiations, and not oblige the Devil fo much, or his Favourites either, as to flatter their Vanity with thinking they are divinely

HAVING fancy of

how

the Devll^ in the In-

i6

S r S

TE

vinely infpired, when, as T faid before, they arc only deluded with the Enthufiafms of Hell, and impos'd upon by Mother Eve's Toad at their Ears, that is to fay, by the Whifpers of the Devil. That God was pleas'd to reveal himfelf to his Servants of old by Vifion and Dream is evidentj
befides the

Examples mentioned before, from

his

own

Declaration, that this was the

way he

refolv'd

to tranfat with them. Numb. xii. 6. If there be a Prophet among you, I the will make my felf known to him in a Vifion, and will [peak unto him in a Dream, My Servant Mofes is not fo, (that is to fay, was more than fo,) with him will I [peak Mouth t9 Mouthy even apparently, andfiot in dark Speeches, &c. This is a noted Declaration of the Manner how God would difcover himfelf to his Servants 5 and we cannot doubt but the Devil, who knew it very well, did quickly imitate the like Method, and bring in a thoufand Delufions at the fame Door: It being in his Power, as I have faid, to injefc Midnight Thoughts and Amufements, and make his Appearances in Vifion and Dream as he pleased \ how near he might come to imitate the Vifions and Revelations of God, is what I cannot undertake to determine I am fure 'tis more than probable that he might do fo, in a manner as might deceive thofe unguarded Pcrfons, to whom he often thus appear'd, and whofe Ends in feeking him out might be almoft as wicked as his that appear'd to them. It may be fomething too much in the Fa.vour a the Pretenders to new Light and Prophefies, and tx> the ancient Revelations and Difcoveries made by falfe Prophets, properly fo call'd in the holy ^^crtd Writings ; but I cannot anfwer it to my own Reafon, if I fhould fay, that I believe they all knew, and every time too when they faid, thus faith the Lord, that it was falfe, that they told a wilful premeditated Lye, and that they ought to have faid, Thus faith our fovereign Lord the DeviL Nor

Lord

of

MA

C
all

K.
the

117
Modern

Nor

will I venture to fay, that

Heathens^ the Druids among the Britains^ the Priefls of the Heathen Temples, who uttered the Oracles of the Devih however they came by them, or the Bramans and ftrideft Reclufes of the Indi^ afiSy the Dervifes of Mahomet^ and the like, do all actually know, that is to fay, by immediate Communications from Hell, and the inftrumentality of its Agents, that they really are Confederate with ihe great Enemy of Mankind, and carrying on a CorI have fo much Opirefpondence with the Devil. nion of the Power of common Scnfe in Man, as a human Creature, and fo much Charity for rhe good Meaning of thofe, who we do noc find immediately vile, profligate, and immoral, as to think they would not ad with Satan upon that foot. I have much more Reafon to think rhe four Ecclefiafticks o^ Switzerland^ in ihcSiory Jetzer^ adcd with Satan open-ey'd, and open-fac'd, when they proposed to the poor foolilli Creature to renounce God and Jefus Chrift, and fo to carry on the Fraud they had begun, with a kind of Sandion inilead of an Oath of Sccrefy, and it appeared mdeed to be fo at laft. But certainly, as in other Cafes, abundant Paralels might be brought. The Devil, who generally
afts in

Difgufe, has carry'd thofe Difguifes fo artthat I

fully,

doubt not but many of

his falfe

Pro-

phets, long before our times, have faid, thus faith the Lord^ with a good Grace > that is^ with a real

God had fpoken to them, or, as was the Language of the Scripture Times, had Ipoken by them, when really it was the Voice of the De^ And let not our Modern vily and of no body elfe Enthufiafticks take this to be faid only in Favour of themfelves 5 I am noc come fo far down in the courfe of my Work, fo much as to think of thera^ 90 not of t. Dunftmiy St. Francis^ or of the more eminei^c
Belief, that
:

ii8
fiaftick

S Y S T E

eminent Deceiver St. Ignatius^ the greateft Enthuof the lad ten Centuries: when I coma to thero, we (hall reckon as we meet. But I am yet talking of the fpecifick Difference between the Infpirations of falfe Prophets, the Dreams whifper'd and fiiggefted by the Den)il'y and thofe on the other hand from the contrary Appearances of the good Spirit, that is to fay, of God
himfelf.
I

am

in the firft place to intimate, that

they are not always to be difcern'd, no rior eafy tcj be difcern'd 5 if they were, there would not be fo many Delufions in the World as have been 5 for the Men are not all Devils before they come to him^ they don't come to him refolving to be deceiv'dj and intending to deceive every Body they are concerned with. I muft own, I do not think that all the four hundred Priefts of Baal^whom Elijah fummon'd together to the great Sacrifice at Mount Carmel, would have fhew'd fo many antick Tricks, leaping upon the Altar, cutting themfclves with Knives, and crying O Baal hear us f if they had believ'd they were under a Delufion of the Devil all the while, and that Baal was no Body but a dead Stock, a lifelefs Image, without Senfe to hear^ much more without Power to anfwer. They muft certainly believe^ that Baal was a Something, or a Somebody, whom it was their Duty to pay a Homage and Reverence to 5 or that they paid that

Homage to the true God, through the Medium of an Image, a fort of a Model of that meaner and more ignorant Idolatry call'd Popery. But to look forward beyond this Image of Idolworihip, we have the old falfe Prophets coming much nearer to the true, and the Infpirations bearing an Affinity in a more fignificant Points and that is, in Signs and Wonders^ or what we call Mircales, which yet may be all from the Devil% fo hard it is for the deceived falfe Prophet
ro-

to

of know when
fo eafy
is it

MA
he
for
is

'G

A.

itp

and
felf,

him

right and when he Is wrong; to be impos'd upon him-

and confequently to delude the People he converfes with. The Devil^ as far as his Agency of this kind will reach, muft certainly be mightily pleas'd with it; for by thus infpiring his Tools, not only to the degree of falfe Prophets, but to an Ability of working Miracles, fliowing Signs and Wonders, whe^ ther Real or Imaginary, he not only the more effe6tually impofes upon his falfe Prophets, but gives or deputes fo much of Devil to them, as to make them able to delude and deceive others, nay to deceive the whole World j or as the Text exprefles it Matt, xxiii. 2,4. to deceive (if it were poffible) ths
very Eie5f,

'Tis remarkable in this fame Text, that

it is

pre-

and falfe Prophets, (Devils, or Devil's Agents) and ihall fliew great Signs and Wondeis. There is alfo another Text, which gives us a Caution againft fuch, tho' I do confefs I can't fee how it can be made ufe of till the Delufion has gone fome Length 5 and that is in Deut. xiii. i, 2If there arife among you a Prophet, or a Dreamer of Dreams, and giveth thee a Sign^ or a Wonder^ and the Sign^ or the Wonder come to pafs. this,
fhall
falfe Chrifts,
.

dided there

come

Now

fay, requires fo

much

time,

as

to the fulfilling

the

.when, and

or Predi6tion of the falfe Prophets, till the falfe Do6i:rine which he preaches Ihall dete6t him, the People are manifeftly in danger of the Delufion^ for as in all fuch Cafes in thofe ancient Times, every Novelty was confirm'd by Signs and Wonders, What could be more deluding, and more apt to impofe upon the People, than to have the Shewer of thofe Signs and Wonders confirm his Teachings by a Miracle, and that the Miracle ihould come to pafs? Yet all this may attill

Token

K
II

tend

130

SYSTEM

tend the lying Wonders of a Magician^ a falfe Prophet, nay of a Devihy That fuch Wonders may be wrought as are juftly term'd falfe and lying Wonders, we have again prcdifted 2 fhef, ii. p. which Text I doubt touches a little our holy Father the Pope, whofe coming is faid to be after the working of Satan^ with all Power and Signs, and lying

Wonders \ intimating that there are Wonders which arc Delufive } faid to be wrought, but not wrought; a la Mode the Legend^ the Fables of Monkery^ the De^ *uil of Loudon, and the like. Wonders indeed can icarce be called lying upon any other Foundation for if they were real, and aftually perform'd, how can they then be lying? but if promis'd to be perform'd, and not done^ or faid to be really perform'd and done, but were nor, then they are indeed Lyes, or lying Wonders 5 and take them which way we will, I doubt as before, and leave my Matters the Jefuites to bring his Holinefs off their own way. But I come on upon modern Time too fail 5 Hiftory demands that we advance by juft degrees, and to that purpofe I muft look a little more particularly into the Antiquity of thefe things.

Satan,

to give the Devil his due, did not manage with fo little Dexterity, his firft Acquaintances with
as to fuffer his fecret Methods to be diPcover'd and detefted, or his Jnftruments to be exposed ; On the contrary, he put innumerable

Mankind,

a6ted with inextricable Stratagem and Art 5 from which Dexterity, and the difficulty of explaining his Management, the common Operations of his Favourites obtain'd the Sandbion of Devilifh j and the A r t they ufed, obtain'd the honourable Title of Black j and this, according to my Title, is what I am now to defcribc. The World was now fo much improv'd inKnowIcgde, that, as 1 hinted above, nothing new could be
ftartedj

Wonders upon Mankind,

of

MA

K.

13

ftarted, but a Miracle was prefently enquired afccr to confirm it j and he that could do the nioft eminent things of that kind, was the moft famous in their Opinion. Mopfus was a Southfayer, and faid to be the Son of Apollo: He was in fuch Credit and Efleem in his time, that it grew into a Proverb, to be as infallible as Mopfus. This Mopfus meeting one Chakhas^ a Man likewife eminent in the fame devilifli Profeffion, they fell into Difpute about fome things relating to their Art. Mopfus ask'd Chalchas^ how many Figs fuch. a wild Fig-tree, as he pointed out to him, had upoa it 5 the Southfayer Chalchas would not anfwcr him, but alledg'd, that it was not a fair Qiiellion. Upon which Mopfus told him the Number, and upoa Counting them up, it was found true to a Figj upon which Chalchas was fo confounded, not being able to conceive how it Was pcrform'd, that tho*, the thing was trifling, he died for Grief. It feems, Chalchas had his Fortune told him by the Oracle, (viz.) that he fhould dye when he found out a better Southfayer than himfelfj all which I can refolve into nothing but this, that Mopfus had more Favour with the Devil than Chal^ chas^ at lead at that time, and that he whifper'd the Number of the Figs in his Ear 3 or to clear up the Juggle, Mopfus had counted them before, and fo the Queftion was a Juggle in it felf> which in-^ deed was the moft likely of the two. The Humour of the Times being, as I faid, to require Miracles and Wonders, the Southfayers and Dreamers of Dreams belHrr'd themfelves, and fought out (every Man his own Way) for fecret Infpirations and Illuminations, and the Devil was

very ufeful to them on many Occafions, till at laft he found the Work encreas'd upon his Hands, and he was obliged to fct up Deluuon-Offices, as I may call them, and give out Anfwers at the z Shrines

A
their Gods.

SYSTEM
Names
of

Shrines of the People's Idols, and in the

Thefe were fo far from crying down the Office or Dignity of a Southfayer in the World, that ic rather encreaft their Fame. For as the Number of thofe Oracles were but few, not above twelve or fourteen, great and fmallj fo the wife Men^ ih^ Magicians and South fay er.i<^ were often fent by their refpe61:ive Princes, whofe Favourites they were, to thofe Oracles on extraordinary Occafions, and to be refolved in their Doubts > whence they frequently brought fuch Anfwers, as they knew would pleafe and oblige the Prince that fent them 5 perhaps as beft fuited the Circumftances of thofe Princes, and which thofe fo fent bell knew, whether the Oracle gave fuch Anfwers or no, the latter being not always neceflary. This working by Miracle feldom or never fail'dj it confounded the Underflandings of Menj and when any of their Southfayers had once obtained an Efteem by fuch a Performance, he never wanted any thing more to continue his Chara6ter, and to gain him Admittance into the Favour and Court of the greateft Princes. Hence Jofeph's telling Pharaoh's Chief Butler and Chief Baker their Dreams, and thofe Dreams exadlly commg to pafs, open'd the Doors of the Prifon for him j as his adding to Interpretation of Pharaoh's it that of telling the Dream advanced him to the fecond Chariot, and to the crying Ahrek before him, that is Bow the Knee. the Wif'Tis the Opinion of fome Learned dom of the jEgyptians^ that Jofeph continued the Art of Southfaymg (for in that the Wifdom of the jEgyptians chiefly confided) for a great while after j and I acknowledge my felf to be of that Opinion, whether 1 am learned in the Wifdom oF the ^Egyptians or no, and that he had never been continued in fuch a high Poll fo long, if he had not-

For

'of

MA

K.

133

For

this

Reafon thofe Words he ufed afterwards

to his Brethren, Wot you not that fuch a Man as I can Divine'^, are a kind of Admiration^ that is to fay, Are you fo ignorant in the Cuftoms of this Country, as not to know that a Man in my Poft muft be able certainly to divine? Gen. xliv. if. And indeed, without putting any flrain'd or conUrain'd Meaning upon the Sacred Text, I cannot doubt but that the People of jEgypt took Jofeph to be what they calPd the Prince of the Magicians of the Eaftj that is to fay, one of the Chief of them, and extraordinarily qualify'd by the Gods for the Under (landing deep Myfteries, for diving into hard Queftions, interpreting Dreams, and refolving Doubts. In a word, in the fame Senfe that Daniel^ almoft a thoufand Years after, was eltecm'd azBal^ylon^ viz. that the Spirit of the Holy Gods was in him 5 whether they meant by their Gods the Crocodile, or the River Nile^ or the Great Calf at the Egyptian Thebes^ or Ifys^ or Ofyris^ that I fhall not enquire into here, but they doubted not that fome of the beft and brighteft of their Deities infpir'd Jofeph with an Excellent Spirit. Nor was it unreafonable for the poor People under the dark Circumftancesof that Age to believe fo of him; for how elfe fhould he have the Foreknowledge of the dreadful Famine feven Years before it came ? how that Sagacity to gather fuch immenfe Quantities of Corn in the plentiful Years before it> and lay it up in fuch Places, and in fuch Proportions, and fo fecur'd, as to fupply fuitably the whole Country of Mgypt^ fo vaftly extended,

and

fo

populous

as it

was

at that

time?

Jofeph came by all this Knowledge and Wifdom, they (as we have like reafon to believe) were as ignorant of, as they were pofitive that it was fo, by fome means or other; and therefore it was no Abfurdiry for them to fugged that he did all

How

by

134
or fecret

^
by Divination,

r S T E
is

that

to

fay,

by Enchantment,

Converfe with the Spirits of another World 5 or as we call it, with more Propriety at lead in our Opinion, that he dealt with the Z)^i;;7i and that this was done by the Charm of the Silver Cup which was put in the Mouth of Benjamin's -^ Sack. That they believ'd fo is evident from the Words of the fame Chap. Gen. xliv. f. Is not this it in which my Lord drinketh, and whereby he divineth ? The Words are fully explain'd by the Cuftoms and iJfage of the Magicians and Devil-hunters in thofe pays; v/ho u fed ft range Geftures, and clanging Sounds, fuch, or not much unlike fuch as our old Women now ufe to hive their Bees; by thefe they call'd the familiar Devils^ the Pythons and Apollyons of their Acquaintance abopt them^ Nvhatever Occafions made it necefTary for them to Ijpeak with them. That Jofeph knew better, and that he certainly lieither ufed fuch Methods, or convers'd with any fuch kind of Foreigners or Infernals, was moft certain; but his Steward was dircded to fpeak in the Language of the Country; nor would he have talk'd to have been underftood, if he had not and this confirms the Conje6lure as above, and makes it pnoft reafonable ; namely, that all Mgypt took him Qpfeph) to be a Southfayer or wife Man, and that fertainly he could Divine. This Part of Jofeph's Story is ufeful to explain by what manner of Communication the Diviners of thofe days ufed to maintain their Acquaintance with the Infernals, and how mean and fcandalous Methods the Devil contrived to fettle his Correpondence; that in fhort, by the clanging of an old Kettle, or Brafs-pot5 the whole Hive of Devils iftiould be alarm'd, be told that fome of their Mailers on Earth hadi occafion for them, or as we
:

call

of
call it,

MA

K.

i3y

fliould immediately fly to hand,

wanted to fpeak with them, and that they and mount to the

Place to

know

the Bufinefs.

This will be a very material Point to difcufs more fully, and toexpkin thePhilofophyof, if we fhould come to examine the moft accurate and polite Methods of that particular Art, which we call raifing the Devilf of which fo many valiant old Women have been compleatly Miftreflesj and that fo eminently, that Satan durft no more refufe to attend the Call, or fail of his Duty when he heard the Summons, than a School-boy that has been well lafh'd for playing Truant, dares do it again, before his Back-fide has done fmarting: For doubtlefs, the Scolding of an old Woman, and upon fuch a Difappointment too, would be enough to terrifie the JDevil himfelf, if he has any Scnfc of that outrageous Animal, call'd an old Witch, upon his

Mind. But I leave that Part to a particular DifTertation upon the Species, when I fhall learnedly and politely

examine, and,

if pra6ticable,

determine for the

good of Mankind, the two following Wehigty

and Important
Firft^

Difficulties.

Whether upon an immergent and fudden

Occafion, the Mufick alfo being the fame, old Mo ther Anthony ofin the County of could not be as effedual with her Voice to hive a Swarm of Bees, as any Brafs Kettle or Warmingpan in all the Village} and fo both frugally favc her Neighbours from the rifque of bruifing their Houihold-ftuff J and the faid Mother Anthony^ inItead of being liable to the Ducking-ftool for a common Dillurber, become a ufeful Servant to her King and Country, and enjoy a Pcnfion for her goodOffices. Secondly^ Whether the fame Mother Anthony^ according to the Hypothefis of Jofeph'% Cup of Divi-?

nationji

1^6

SYSTEM

nation, might not be alfo made ufeful in her Generation upon like extraordinary Occafions, to lay the Devil^ and that too by the fame Rules that others raifehim^ fince the Bees in their greatelt Hurries and Tumults are quieted, as above, by the fame Noife, which at another time would fret and diforder them> the Philofophy of which is not yet underftood, nor can the Reafon of it be difcover'd in all the Philofophical Tranfadions or Tranfadors

have fo long ftudied it. From whencq they the Tinkers beating their Pans when they publiih their Occupations, or as we call it vulr garly in England^ Cry their Trades^ are extreamly uneafy to all the old Women above their ninth Climafteric, and unfufFerable to thofe who are engaged in the Article of Circle-making, and Pawwawing j infomuch that if a Tinker ihould have ftop'd in a Village and beat his Kettle above a certain limited time, at, or within hearing of the Town of Ippwich^ in Mother Lackland's time, fhe would have been obliged to have raifcd the Devil for her Affifay,

who

ilance.
'

But

this I leave to

Experiment.

Asj

I fay,thefe

two important Queftions may take

up

a large Tra6t by themfelves, and as they muft needs be of vaft Confequence to the Readers, I doubt not the Rookfellers, who are generally Publick-fpi^ rited Gentlemen, will embrace the Opportunity of publilhmg fuch a valuable Piece for the Good of the Nation 3 fo J ihall adjourn it for the prefent.

next in order, according to the ConChapter, to the particular Quellion in what Shape the Devil appeared to the firft Magicians, or the Inchanters of the molt early Times 5 and the Anfwer is, as far as we can yet learn, that he did not afTume any Shape or vifible Appearance at all : whether it was his Modefty or his Policy is a Quellion has been a little, tho' not fully difcufs^d, an^ " thole
tents

Come we
of

this

'

of

MA

K.

,37

ihofe that fpeak moft favourably of Satan, think ic was the firft > for in the early Times of his Inti-

macy he might be
to his

new Acquaintance J whereas

Word, he made no
its

loth perhaps to expofe himfelf afterwards, when

hebecame
of the

really a familiar Spirit, in thelitteral

Senfe

Difficulty
fee

to converfe

vjith his Favourites

more openly,

and be feen j
feems to mc,

of which in

Place.

But
that at

i^ this
firft,

was not the Cafe,

it

and while being only a Night Viliter he communicated himfelf by Vifion and Dream only, there was no manner of Occafion for the Locality of his Perfon, and for a real Appearance nor, if his Bufincfs was done, was ic material whether he delivcr'd it by his own Mouth, or by the Voice of any of his trufly and well-beloved Angels and Agents, who are certainly as capable to officiate in his Place as if he was there in Perfon. Befides, as much a Spirit as the Devil is, we have Reafbn to believe he is fo far from being Omniprefenr, that he would not be able to difpatch a thoufandth Part of the Bufinefs he has upon his hands, if he had not an innumerable number of Deputy Reprefentative Devils always at his hand, to execute his Cornmillions, and make their Appearance for him, when and as often as the meaneft of the Southfaying \nr chancing Race calls him. And for this Rcafon it might be, that AllAlhrahazeny as is faid above, in the firlt Intimacies betwixt him and the Favourite Spirit who fpoke to him in Dream, had a Name given, by which he was to be called three times at every Round of the Palmtree Circle 5 which when he had rehearfed, the Devil^ (that is to fiy, that particular Deputy Devil which was appointed to waic upon him) was always to attend and be ready. Whether that faid particular Spirit was bound to his, due and daily Attendance for that one Occafionj Hiftory has not yet
dc*

J38

A
:

S Y S

T E

determined I have only to fay, that if it was {o^ Friend Ali mufl be a Magician of feme Quality, that had a whole Devil to attend him perfonally and fingly, who was allowed to do no other Bufinefs, but juft wait to receive his Orders, and give back the Infl:ru6tions which jIU might Hand in need of, unlefs perhaps now and then he might go upon fome other Errands, where the Occafion was
extraordinary.

We
tions

are told, that in America^ and in

in Africa^

fome Na-

the Magicians

Pawaws found Ways and Means

or Wizards and to converfe with

Satan Face to Face, as particular Occafionsrequir'dj for perand that from the Beginning of Time haps his Converfation in thofe remote Countries might be ajs antient as it was any where, ^gypt and Arabia excepted. Jt is faid alfo that, he docs appear in thofe Countries, and upon certain Times or Occafions, in human Shape, fometimes in one Pofturc, fometimes in another, ^ Circumftances may vary > as fometimes he appears angry and frightful, furrounded with Fire, preceded with Tempeft, and the like terrifying Objefts, to let the People know that he can hurt them 5 fometimes in Smiles, and fweet fpicey Perfumes, and preceded by Mufic and Melody iq the Air, to let them know he is pleafed.
:

'Tis true,
thefe Parts,

it

was

late in the

World
it j

before we, in
it

knew any

thing of

and

might be

fo alfo before he begun thofe Praftices there : they were too grofe to go down with the firft Ages,

when

the

obliterated

terwards > gree in America^ that the Devil was perhaps the only God they had heard any thing of for fome ^houfands of Years, But I return to my Subjeft.

Knowledge of God was not fo entirely from the Minds of Men as it was afBut Idolatry had prevailed to fuch a de-r

of
Except

MA

K.

139

and fuch like remote and unacquainted Parts of the World, we do not find much Evidence of the Magicians feeing or converfing with evil Spirits, of whatever Kind or Quality, in the Shapes of Men or Women God's Angels indeed, who are in facred Text called the Heavenly Hoft^ are and have been frequently allowed to make their Appearance, and have been fenc hither on immediate and fpecial Bufinefs, as to Abraham^ to Jacoh^ to Mofes^ to the Father of John the Baptift, to the Virgin Mary^ to the Shepherds at the Birth, to our Saviour himfelf on divers Occafions, and to the Women at the Sepulcher, at the Refurreftion, and at the Afcenfion. Perhaps this may be the Reafon why the Devil has kept his diftance 5 he remembers no doubt his former Rencounters with Uriel and with Gabriel^ or other Angels, no matter who, mentioned by Name in Mr. Milton^ and how they drove hint about from one Part of the Wade to another, out of Heaven, out of Paradife, and every where elfe, where they and he happen'd to meet ; and doubtlefs he does not much care to rencounter them. What Shape or Figure he appeared in when he came to tempt his Maker and our Saviour, at that time himfelf in a State of Perfonality as Flefh and Blood, as it is not exprefled, fo I will not prcr tend to make a Guefs at it: 'Tis plain when he was at any time call out of the poor diftempcr'd People by our Saviour, or by his Difciples, tho* he came evidently out of the Demoniac or PoffefTed, yet he did not come out vifibly and in Shape, but walking off like a dete^cd Thief in the dark, and imperceptible, he always play'd out of fight. The fame Method I believe he took with z\\ forts of People in the World for fome Ages, efpecially at the Beginning of Time 5 and would all our poiTeflcd or profefTed Dealers with this cunning
in thofe
:

MaT

I40
Manager
felves, that

YS rE

Dark, and keep him to tbemnot fee their Inftvu6tor, or be acquainted with the Infl;ru61:ions, their Witchery and Craft of Hell would, I believe, be much lefs hurtact in the

we might

ful to the

World than
it

it is.

feems as if our modern Magicians a6Ved upon another footj that they do not go to the Bev'il^ but the Devil comes to them > they do not go to him in the Defarts and Retreats of the Dark for Directions and Inftrudtions, but he ads with them in Concert, and there is a kind of mutual Cohabitation, they go on hand in hand, and are Fellow-Agents, both Principals and both AccelTaries, only with this ufual difference on the De^ virs fide, viz. if they happen to do any capital Mifchief, fo as to bring them to the Gallows, he always leaves the Hanging Part to them, there he, as we fay, flips his Neck out of the Collar, and is gone. 'I'his fubtle Agreement in Mifchief between the Magician and the Spirit that a6ls with him, is not at all for the Advantage of Mankind ; and the Magicians of the former Mould feem to have been much the lefs hurtful kind, for they generally were known to be what they" pretended, and were only made ufe of by People when they wanted 'em, and for what was required of them j fo they had their Pay and Wages of Unrighteoufnefs, and you had done with them. But here we converfe with the Men, knowing nothing of what they are, and do not fee the Devil that is within them > fo we deal with the Devil at fecond hand, as we may call it, that is, we talk to him in difguife, make Bargains and Contra6bs with him, and that fome of the worft kind, by the Agency of thefe Magicians , and fee not the evil Spirit who is all the while both Diredor and Principal in all the Affair. Thus far for

But

now

thofe

of

MAGIC

i^i

thofe Magicians who really deal infecrec with him, and this is that Magick which we call the Black y^rf^ that is to fay a fccret undifcover'd Confpiracy between

Satan and thofe Agents of his which apply to him Diredion, and then their afting again by thofc Dircdions, to abufe, impofe upon, and deceive
for

Mankind.

CHAP.
Of^'iZ'bo'Ui'ere

VI.

the firji Trackers of Mngick, as a "Diabolical Art^ and how it was hmidcd

it

on to the ^Egyptians and Phoenicians, where was firft openly encouraged,

Writers upon this Subjedt before me feem to have all been at a lofs to fix the Original of Magick as an Art Diabolical^ and they would fain have us believe it was in Pradice in the Antediluvean World. This I have not denied, nor Ihall I deny it flill > but granting the Devil to have a Conqueft upon the firlt Woman, and by her Weaknefs and Treachery drawing her Husband into the fame Snare, we may give up all their Race And indeed for as black as Hell could make rhem the facred Text defcribes them in Terms as black God looked as can well be exprcflcd, Gen. vi, 12. upon the Earth and behold it was corrupty for all and FleJJj had corrupted his way upon the Earth ver. 13. 'The Earth is filled with Violence \ and ver.^^, fpeaking of Man, the Imagination of the Thought of his Heart was only Ei-il continually-y and the Wick^ ednefs of Man was great upon the Earth : upon this Account, I fay, I gave up all that Race in the Beginning of this Work > and be it fo, or be it only fuppofcd to be fo, 'tis much the fame, nor is ic
:
-y

THE

worth

141

A
Management
oif

S Y S T E

worth difputing with any Body 5

if theZ)^w7 had the them, as 'tis evident he had, much lefs could not be expeded, let that part go. But my Queilion has been all along, not what was done hefore but fmce the Deluge, and how did Satan introduce himfelf to the pft-diluvean Ages, when and where, with whom, and in what manner did he make his firft Acquaintance and breaking in upon Mankind for a fecond Pofleilion, or Management of Art? I mentioned Zoroafter {lain in Battle by Semiramis^ and Prometheus and others, and very early they were j and I ftand by my Account of them, that they

were the

firft

Magicians^

as

the

Word

or ;Terni

Magician imply'd a Man of Learning, of Wit, and more than common Underftanding, fearching after Knowledge, ftudying the Rudiments and firft Precepts and Principles of Philcfophy. But we are now in Search after another fort of People, who, tho' they were Searchers into Knowledge too, yet look'd into it in another manner, and for other Purpofes, namely, who fearched deeper into things, and into deeper things, I mean fearching into it fclfj who began firft to enter upon Diabolical Enquiries into the infernal Myfteries and Arts of the Devily and where thofe begun it is not fo eafy

HELL

to find out.

Some Authors, as Serenus^ and Cajftanus from him, and the learned Sir Walter Raleigh from both, hand down this fabulous Original for our Speculation^ viz, that Ham or Cham the Son of ISIoah having praftifcd thofe fuperftitious and facrilegious Arts (I cake their own Words) before the Flood, and knowing that he could bring no Book or Memorial of that nature into the holy VefTel where his Life was to be fecured by the goodnefs of his Maker, and wherein he was to remain with his righteous and godly Father, caufed the Ruks and Precepts to
be

tf

MA

K.

145

be graved in Metal, and in hard Stone, which Ihould receive no Impreflion from the Water. But this is fuch an evident Fiftion, and full of fo many Abfurditics and Contradidions, as well as Falftioods, that 'tis not only unlikely it fhould, but impoffible it can be true. YovFirft^ Where were thofe Plates left ? If they were to be preferved in the Ark, 'tis certain Noah who had the Superintendency of the whole Building, and of every thing that was brought inco ir, or to be admitted, would much lefs have admitted copper Plates to be brought in there, or Tables of Stone with fuch Abominations engraven on them, than he would have taken in written Books, if fuch had been then in ufe. Secondly^ Had Cham been fuch a Perfon, fo far engaged in a Correfpondence with Hell, we may reafonably fuppofe God, who for the Reafons taken from the Sins of the reft of Mankind deftroyed the whole World, would never have fpared him, and fo by him laid the Foundation of the Devil's fecond Kingdom, and of his debauching the World with Sorcery and Witchcraft nor do we read that Cham or Ham was curfed by his Father on any fuch Account, but for Sins adually committed after the Deluge, and after their coming out of the Ark 5 but to charge Ham with Sorcery and Diabolical Pradlices before the Flood, is a grofs begging the Queftion, and by no means to be admitted without good Evidence. And again, the Writing and Graving upon hard Stones, Metal, ^c, requires a Proof that there was any fuch thing as the Knowledge and Ufe of Letters among Men before the Floods which after the ftridteft Enquiry is not yet afcertained, much lefs agreed upon by Men of Learnings the fame having not been preferved to Mankind after the Deluge, which 'tis highly probable would have
:

been.

i44

A SY

TE

been, if fuch a thing had been in iife, the Knowledge having been both innocent and ufeful. I'hirdly^ If fuch Writing or Engravement were made by Cham^ or any one elfe, where were they laid, and how found again ? when, by the univerfal Convulfions fufFer'd during the Flood, not the Icaft Veftigcs, Ruins or Remains of Cities or Towns were to be feen upon the Surface of the Earth, but all was huddled together in the general Confufion of the Parts, and either buried and overwhelmed in the Body of the Earth, or driven down by the rapid Currents which followed at the going off of the Floods and it feems ftrange that thefe Stones or Plates could be found, when elfe every thing was loft and overthrown 5 when the Surface being perfc6lly new, no one Part of the World could be known from another, much lefs any Place be known by the Situation which it had before. There are many more Abfurdities in the Cafe as it is propofcd5 but I muft not dwell too long in a Place, that have fo long a Journey to go. Zoroafter is the next to whom they would afcribe the Magick Art j but I have proved himi to be a very honeft Man, and a wife Man, properly fpeaking, in my former Chapters, and that he was employed in a much better and honefter Study, fuch as in difcovering the Nature of Herbs and Plants, Metals and Minerals, precious Stones and Jewels j that he invented the Do6brines and firft Principles of natural and moral Philofophy; and many ufeful and beneficial Parts of Knowledge for the Good of Mankind 5 the Power of Simpathies and Antipathies, and their various Workings and Obje6]:s> in all which I take Abraham alfo, who was flill before him, to have been efpecially famous J and that 'ris probable Abraham was particularly inllru6ted by Noah himfelF, for 'tis evident
that

of
that

MAG

K.
Years old wheri

14;

Alraham Was upwards of

died.

fifty

Noah

off of all this, there are others who another Zoroafler^ a real and Diabolical Magimake cian, who was not (lain by S emiramis ^ as that wife Prince Zoroafler was > but on the other hand, having been teaching his Difciples the Art of raifing and converfing with Spirits, was by one of them taken away out of his School, all his Scholars looking on 5 or, if you will have it in a modern Style, he raifed the Devil^ to ihew his Difciples a Teft of his Art 5 and the Z)m/ carried him away in the face of them all, to give them a Teft of his Power which (by the way) was but poor Encouragement at that time, for any one of them to turn Magician $ and for that Reafon, and knowing the Den)tl to be no Fool, makes me give the lefs heed to that Part of the Story. Other Writers, of whom Jofephus is one, (whofe Credit, I muft always premife, goes but a very little way with me) tells us, that Seth the Son of yldam firft difcover'd the Planets or wandering Stars with their Motions, Influences, Revolutions, i^c. that thofe with feveral other ufeful Branches of
:

To come

Aftronomic Knowledge were handed down by Tradition to Noah^ and by him to the new Worlds and that then coming from Noah immediately to Abraham^ to Zoroafter and others, they were handed from them to Pofterity, as we find it at thi^ Day. But all this is nothing to the purpofe, that is t"' fay, nothing to our Diabolick Magick, nor doe> it give any Light into the grand Queftion, Who was the firft Author of that kind of Study j who was Satan's firft Correfpondent in the new World^ or firft dealt with the Devil after the Flood ? I cannot think indeed that the Devil fuffcred Manfeifid to live long unmolefted by him, or that M^ntkind 1/

1^6

A
:

r s rE

kind could go on long without fome Bufinefs between them they would be both eager to renew the Acquaintance, and reftore the ancient Familiarity 5 and it could not be long before they found fome means or other to bring it to pafsj for Lovers you know will meet, whatever are the Difficulties which firft obftruft: and efpecially the great Artift on his Side had many dark Defigns in view, and new Foundations to lay for the Overthrow of a rifing Generation, which required to be laid deep and Ibong, and the fooner they were begun, the better for him. As to Cham being the Author of Magick in the new World, that indeed I cannot grant, that is to fay, not as the Ancients bring in the Story j namely, that he invented the Seven liberal Sciences, and wrote them in fourteen Pillars of Brafs or Stone, i^c. as above 5 that Cham^ as he was, notwithftanding the Curfe he incurred by his ill Behaviour to his Father, one of the immediate Progenitors of the new Race, and particularly of thofe great and mighty Nations the jEgyptians^ Arahians^ Africans^ and Phcenicians^ among whom all human Wifdom and Learning firft flourifhed, and indeed firft began J fo I doubt not but he was capable to inftru6t them in much of the antediluvean Knowledge, and that of even the beft things, and did fo That he reigned afterward in jEgypt a very long while, is confirmed by all the antient Writers j particularly in the Catalogue of the Mgyptlan Kings, of which Cham was certainly the firft, they are faid to reign and fucceed one another thus, Cham peopled Egypt the Year of the World 1847, 191 Years after the Flood. Ofyris ox Mizraim the Son of Chum^ 2008, }fz Years after the Flood. N, B. This was the King who elevated Jofephj and who built the Pyramids, not for Tombs and
:

of

A G

K.

147

and Monuments only, but for Magick, that is, Aftronomick Obfervations, as Semiramis did
the great Tower of Babylon. Prom hence it appears that Cham came to jEgypt when he was near three hundred Years old j fuppofe him to be an hundred Years old when he

came out of the Ark, which was the moft, for his elder Brother Sent was no more, and that he reign'd in Mgypt one hundred and fixty one Years, in
hiansj

which time he made the Egyptians and the j^raand alfo the Phoenicians^ for they were all
Son Chus.

his Offspring, very polite Nations. The Arabians were his Pofterity by his

The
curfed.

Phoenicians

by

his

Son Canaan

whom Noab

The
the

King

The
Lud.

^Egyptians by his Son Mizraim^ which was Ofyris above. Libyans and Ethiopians by his Sons Phut and
in fhort,

fo exceeding fruitful, and fince that, from that he peopled all Africa^ Africa all America^ and thofe particularly populous Parts of Afia called Arabia and Syria, I expert my light-headed Readers, whofe Wits are too volatile for this remote Story, will call this a dry Subjed, tho' to me I confefs *tis juft the contrary j but as it is too grave for them, I will endeavour it ihall not be too long for them > fo to oblige Folly, and I am fure to the Diflike of the truly wife and folid Heads, I leave off before I have done, that I may not abate that moft fafhionablc Cuftom of writing moft of that which is plcafant, and Icaft of that which is profitable j fo willing is your humble Servant to be a Man of Mode, and fuch a Weight does he put on thofe who have really no Weight in themfelves. In favour then of the Ufage of the Times, and tfpecially of the Genius and Temper I mention above. L 1

So that

Cham was

,48
above, I
greflions,

A
am

S Y S T E

to leave off thofe grave tho* ufeful Diand come back to the Progrefs of Magick, the particular Subje6b before me. That the Devil was the Aggreflbr in his new Correfpondence with Mankind is not to be doubted, but that is not fo much our Bufinefs j as to know when this Correfpondence began, who was the firft among Men that carried on the clandeftine Dealing, and how it was managed on both Sides. have cleared Cham of the Charge, as far as Probabilities will go in his Favour^ and the Truth is, Cham grew quickly too great, was above the Occafion for it, and being the firft, and perhaps the greateft Monarch upon Earth, even before JSlinus or Bell {Baal) he had no need of turning Conjurer and Magician, which became prefently the Work of a meaner Race of Men than Cham% for the Magicians, efpecially fpeaking of them now as Witches and Inchanters, were not Kings and Empciors, but the Servants of Kings and Emperors 5 kept and maintained for the wicked Works and Services which they did for them. Indeed the Magicians which I mentioned at Worfliippers of the divine Being, or firft, were eminent Examples of the Homage Men owed even after fome to the true God 5 nay, and time were Teachers of divine things too, tho' under the miftaken Mediums of Idols and Images Thefc Magi^ or Magicians, as I have obferved, were at firlt fo reverenced and honoured by the Nations they ferved, as often to be made GoPublick Bevernours of the Common- wealth nerfldors having the moft Right to the publick Honours and Advancements in thofe Countries where they had been accepted for their Merits. Hence it feems moft natural, that all Kings fhould be Patriots, feeing the very Name and Dignity, much more the Office, began in the Thing 5 but

We

-,

of

MA

K.

145,

^ow far the Patriot and the Royalty go together in thefe Days, how the Name and the Dignity correfpond, lee the Kings of the Earth examine, whofe Bufinefs it is to mend it where it is not fo, and to let it be more known
but that by the ways

where
It
firft

it is.

then pretty hard to find out who were the Magicians, taking the Word Magick as I now underftand it, viz. in the worft Senfe; and yet it does not feem to be very long after the Flood before we {hall find fome of them at workj for in the immediate Reign after Cham^ that is, in the Reign of Mizraim or Ofyris^ which Hillory makes to be the Pharaoh whofe Dream Jofeph interpreted, and who reigned two hundred fixty one Years 5 in his Reign 'tis evident there were fuch People. See the
is

gicians of

xli. 8. He fent and called for all the Ma^ yEgypt, and all the wife Men thereof. It is true it does not appear pofitively that thefe were Magicians of the worfl: Sort, but it feems to be fo, becaufe Heaven referved from them the re-vealing to Pharaoh the Interpretation of his Dreams j which however might be to preferve the Honour to Jofeph^ and to make way for all the great Events which followed J but ftill, I fay, we do not know that here were none of the prefent kind of wicked Magicians, and we have much reafon to believe

Place, Gen.

there were.
after,

But within the Space of about two hundred Years we are fure to find them > nay, the Text is plain, they were there when Mofes and Aaron ftood
before the laft Pharaoh who held the People ia Captivity 5 for then they imitated the Miracles of Mofes and ylaron by their Inchantments, that is, by Sorcery and Witchcraft \ now even this was but a little above eight hundred Years from the Flood 1 and thus much may fufficc for the Chronology of of Witchcraft and Sorcery,

Bu^
,/

JO

SYSTEM

Being thus come to a tolerable Certainty as to Time, when this Art was firft pra6bifed, wc fhall be led more diredly to the Perfons, by entring a little into an Enquiry after the PraSi:ice, that is, the Manner made ufe of in thofe early Times of the Art 5 for by difcovering what they did, we fhall difThey a6ted certainly from cover alfo who did it the Beginning, by certain Myftick or concealed Conjurations, fuch as uncouth Noifes and Sounds, llrange Geftures, Poftures, and barbarous Magick Noifes, of which we fhall fay more in their Place. But what, fay our Enquirers, were thofe things
:

called Inchantments,

which

conftitute

what

is

called

the Black Art^ or the Craft Magical ? The Text fays the Magicians did fo and fo, by their InchanU nients'i that is, whatever Wonders or Miracles the two Prophets of God wrought by the Finger and Power of God, thefe Men imitated by the Power of the DeviL Thofe Inchantments I take to confift of certain agreed Geftures and Noifes, certain barbarous Names and Words, and fuch inexplicable Terms of hellifti Art, which upon Concert between Hell and the helliih Agent, are to be fo and fo underftood between them 5 on exprefling of which, and mak^ ing fuch Circles and Figures on the Ground as is agreed, the evil Spirit with whom they have con^ Certed the Affair beforehand, fhall appear, and ap-^ pear too in fuch and fuch Form as they appoint to bring him out inj and this I give as a brief Definition of what they call Inchantment. And here, not to preach upon the Point, or to infift that even what is thus aded muft be by the JPower of Heaven concurring, for this is what all that are not Atheifts acknowledge j but, I fay, not to dwell on this Part, I make fo free with our Fellow-Conjurers as to fay, they put a great deal of Cheat upon the World, in pretending to ab by
fu-

of
fupernatiiral

A G

K,

ij

Powers in thofe Inchantments, let them be of whac fort they will, whereas they really

a6bed much by Cheat and Trick, Legerdemain or Slight of Hand, and pretended the Prince of the Air, when he had nothing to do in it> that however fome of thofe things were certainly by his,

the Devil's Aid and Aflillance, as it was with Alt Alhrahaxen^ and has been with others to this Day, which we fhall not and cannot deny, yet 'tis apparent much of it has been, as I faid, meer juggling

and deceiving. As the Devil has not tied himfelf up to Methods in his a6bing with Mankind, fo neither have the Magicians of the World kept to any certain Methods, as to a ilated Rule in their Adings among us, but have, on many Occafions, made ui'e of aitfering Methods 5 1 mean as to their Management between the Devil and them and alfo as to their apparent putting the Belief of it upon us.
,

How we

Ihall

do to

know

and diftinguifh

when

the Magician puts the Devil upon us, and when he only a6i:s the Juggler, would be worth while to find out 5 and did either the Devil or the M^^gician a6t by any flated Rules and Methods, we might make fome Judgment about it 5 but on the othef hand, they are fo much and fo often both Devils and both Jugglers, that 'tis very difficult to fix them. For Example, in their coming to Audience, ob* taining Admittance, or call it what you will, the great Queftion is, How do they let the Devil know they want to fpeak with him ? either he is always at their Elbow, and can hear them whenever they call, where-ever they are, and on whatever Occafion i and that would be to afcribe either great things to him, as a Perfon, or a great N.'mber to him, as an Hoft.

Be

that as

it

will,

'tis

certain thefe People have

certain concerted

on repeating

Terms agreed, as I faid above, upwhich he is to appear to theois and L 4 aft

ija

S Y S T E

aft for them as they fhall agree, and thofc I call Inchantments. There arc alfo other agreed Signals, upon making which, the Devil^ according to the Terms agreed on between them, flaall a6t in fuch and fuch a manner without appearing j and thofe I call Charms. Thus, it feems, the Devil and Dr. Boreman agreed .the Matter 5 the good Dodor having a mind to pay home an old Jeft upon a young Gentleman that had abufed a poor Girl, a (>lientof his> theDoftor, it feems, told her, that if fhe could perfwadc him XQ get into her Smock upon their next Intimacy, he would certainly agree to marry herj upon which the poor Girl makes herfelf a new one, and very large for the Purpofe, and getting the young Fellow into it, the Do6tor, as was faid, laid fuch a Charm upon it, or the Devil by his Order, that the Fellow could never gee out of it till he gave the Girl a Note under his Hand to marry her the jiext Morning, and accordingly did it. If the Story be Fad, as is loudly affirm'd, the JDevil afted upon the honeft fide it feems 3 which I do not however charge upon him as a thing that he is often guilty of > but now and then, for the Credit of his Employers, he may be allowed to go out of his Way a little. What thofe things called Charms are, and how made ufe of, may occafion fome Speculation as we go on, and when we come to fpeak of Charms as they are ufed between the Magicians and the Peo* ple> but I am now upon the Subjeft of Charms and Inchantments, as they relate to the proper Intercourfe between the Magician and the Devil, or the Spirit whom he al:s with, or by or for whom he afts, for 'tis not eafy to exprefs it right. I fay, 'tis not eafy to fay in what Capacity the Magician is to be undcrftood to aft. i. Whether (that is) in Concert and Agreement, or, z. as wc might fay, in Partncrfhip with the Devil; or whe-

WITH
ther

cf

MA G
as

K.

lyj

ther in a fuperior Orb, as a Magician of Quality,

making ufe of an attendant, obfcquious, commanded Z)m/, always at his call, to do what he bids him,

jump over
like a

his Stick,

run and go^ fetch and carry

Dog,

fome eminent Magicians of Stare

ads or as St.Dunftan^ St. Francis^ the Abbot of Crowland^ and others did by him, who they tell us fet him to work, fent him of Errands, made him ring the Bell to Vefpers, fwecp the Church, and a thoufand good things the lerviceable Devil did for them, if his good Humour is not bely'd by the Priefts knavery, and Satan charg'd with more Complaifance for 'em, than ever he was guilty of: Or, i,. Whether the Devil is Mafter, which I muft own is more likely, and the Magician Servant 5 and then he does not aft the Devil^ but the Devil a6ts him, and makes him do every thing he bids him> I fay all thefe arc doubtful Points, and not yet fully underftood by' us, or at lead not eafily. But be it which of thefe it will, there mufl be fome concerted Terms of come and call between the Devil and his Correfpondents j like Ships at Sea, they muftconverfeby Signals, they muft knowwhen to meet, and when tofummons for a meetings when to appear, and when to difappear j and to do this, is one of the conftituting Parts of Magick 5 for without it the Magician is as good as no body, and the Devil in fliorc would appear of no ufe to him. In fome Parts of India they alledge to this Day, that heistalk'd with in theapparent Shapeof aMan, and in the Habit of their Prielts> but that is not the Bufinefsi they add that whenever they want tofpeak with him, they go up to fuch and fuch Mountains in Troops or Affembliesi fuch as ours at Ne-w^ Hall perhaps, only v/ith fome fpecifick Differences, which I might mention but that they are too
have been
laid to

trifling

,j4

S Y S T E

you with. When they are all him with a little Kettle-Drum, juft as I told you the good old Wives hive their Bees, fave that they beat it on the wrong fidej then they pronounce fome Words which they call Charms, and the Devil comes without fail. It is hard to find out in Hiftory, what Words thofc were, that were us'd for Charms in jEgyptj and Arabia^ between the Devil and the Magicians for fo many Agesj it is certain they difFer'd in diftrifling to trouble together, they call

fering Countries, and 'tis as certain they difFer'd as the feveral Perfons a6i:ed together or apart j but I am as much at a lofs to find out what the Devil fhould mean by fuffering thofe Words, or any Words at all, to charm, call, awaken or alarm him,
as I am to know what the Words wercj but at prefent let us think of the Words. The Greeks have left us a Word, which was us'd by the Magicians of Antiquity among them, upon This is that thefe and many more fuch Occafions. famous Trine, or Triangular Word call'd Ahraca" dahra^ which drawn out in its Equilateral Sides

ftands thus.

ABRACADABRA ABRACADABR ABRACADAB ABRACADA

ABR A C AD ABRAC A
ABRAC AB R A

ABR
AB
A

There

is

Ancients

Word 3

abundance of learned Puzzle among the to find out the Signification of this the fubtle Poilcioa of the Letters gave a kia4

of
as it

MA

K.

lyj

kind of Reverence to them, becaufe they read ic were every way, upwards and downwards, backwards and forwards, and many will have it ftiil that the Devil put them together: Nay, they began at laft to think it was old Legion's Sirname, and whenever he was call'd by that Name, he ufcd to come very readily j for which reafon the old Women in their Chimney-corners would be horribly afraid of faying it often over together, for if they fhould fay it a certain number of times, they had
a

Notion

it

They
by one
that

fay

would certainly raife the DeviL on the contrary, that it was invented
Greeks

Bafilides a learned tained the great and awful

that

it

con-

Name of the Divinity, and

it was ufed for many Years for the oppoling the Spells and Charms of the Pagans j that is, the Diabolical Spells and Charms of the Pagan Magi-^

cians.

But be
after- Ages,

this as it will,

it

fell

into

Contempt

in

and was ufed by the Magicians themfelvesj fo that its containing, or being intended to contain the Name of God^ feeras to me to be a Pretence only, to add a kind of Veneration to the Word J whereas it it now drop'd, only that fome of our old Women, and quack Magicians^ ufe it for a Spell or Charm, as they would have it call'd, to cure Agues, being written on a piece of Parchment, and hang'd about the Neck of the afili6ted
Perfon.
It would be nothing but crowding our Work with old Stories, to colle6fc together what they call Spells and Charms, which our People here make ufe of, (where-cver they had them) to cure Diftempers. I know an old Book-ridden Bunyanift^ that
is

to fay, a Baptift Preacher in Beclfordfiire^ who cur'd Agues, by only faying fome Words, while he

gave the Patient a piece of Paper to pur. mro his Pockets others I have l^nown cur'd by laying fome

t^6

A
I could give

S Y S

rE

fome Words only, and giving them nothing at alL you many Examples, and you will find in the learned Colledions of Mr. Auhery^ many more and others, where in particular there is the QueHion anfwer'd, Why faying fome Words which have no Signification, and which neither the PerIbn to
are faid, or the Perfon himfelf underftand, fhould work a Cure j and the Anfwer is, becaufe the Gods underftood what the Perfon meant, who firft implor'd their Aid in thofe Words, and to which they have- flill

whom they who fays them, can

regard.

This fhews a little, what I am ^bringing all thefe things toj namely, that this was the Remains of the old Pagan Magick, and is all derivM from tho' perhaps it is pra6bis'd with lefs crimiit, nal Correfpondence than it was then, the People
that
is

now do

thefe things not

knowing what they

fay, or to

whom

they fay

it,

yet certainly the thing

the fame.

too gives us a light into the ancint Praflrices of the Magicians in Arabia^ and JEgyp^ and the Nature of thofe things which the Scripture calls Jnchantmentsj and how, and to what ufes thofe Inchantments were obtained and apply'd. take The whole in this fummary Account, which I gather from the exacteft Obfervation of the ufage of thofe Times, and of the behaviour of the People in the following Ages.
this

And

Of the

Nature and Original of Inchantments,

The Story of the Devil Sind Alt Alhrahazen the Sa^^ hean or Per/tan^ {lands as a good Foundation j wc
have another without a N ame, an Mgyptian^ 1 will not add a Name by way of Invention^ becaufe I will nox.

of

MA

K.

,j7

put my Sanftion to the Truth of all the Particulars, but the Story is of the fame Ufe, whether one Word of the Fad be true or no. And fo, the' I might take up fome time with Vouchers for the
Relation, I leave it upon yotir Hands as a current Tradition, for thofe things are too ancient for

Quotation of any fort. N. B, There is no room to queflion, but that in Arahia^ -^gJPU S)riaj and thofe Countries, where fo much Magick was at firft pra<5bis'd, and where the Devil's Correfpondence with Mankind was begun, where Magick was in its Perfection for fo many Ages, and praftis'd with fuch apparent Succefs, there are a great many ftrange Stories current to this Day, and the Mouths of the People are ftill fiU'd with Traditional Accounts of the Wonders of the Ancients 5 their ftrange Perfomances, and the Effects of their Magical Skill 5 the People are full of them, and even our Europeans , when they
travel into thofe Countries, bring away innumerable Tales of this kind, which lofe little in the coming, as perhaps this among the reft.

am now going to give, relates to Note it feems, tho', as I have faid, I have not his Name, whom the Devil^ if it was the Devil^ managed much in the fame way as
I

The Account

a Magician of great

the other, and 'tis of like ufe in the Cafe before us. as it confirms the DeviPs Condu6t to be much the fame with Mankind, tho' in different Places, fo it ftiews us that the fame occafions fuit him to make ufe of Before, he frighted the Sabeans with a he alarms Meteor or Ball of Fire in the Air 5 jEgypt with a Comet 5 either of them things of no Signification in themfelves, and which we in thefc days can look on without running to Conjurers

For

Now

for

their

Interpretation:

But

in

thofe younger days

,j8

A
them.

TE

days they were furprifing and terrifying, and there-* fore very proper to amufe the World with, and to make even Kings, as well as People, fend for their Magicians^ to enquire after the Events of

In like manner we find in both thefe Accounts, the Devil nor only making ufe of Dreams for diflurbing the Fancies of the People, as well their Kings as others; but we find him in both w^m^ that Power peculiar to him as a Spirit, namely, of caufing People to Dream of this, or that, (whatever he pleafes) on purpofe to furnifli a Counterfeit Interpretation to his Favourite Southfayer, and raife his Reputation at Court, in order to ferve his (Satan\) Intereft in other fubfequent DeluGons But I refer to the Story. KnArahan of Ancient Fame, and Eminent in the JEgyptian Court for his great Skill in South-faying, having long ftudied the Knowledge of hidden and fecret things, and arriv'd to great Skill in the Motions and Revolutions of the Stars and Planets, had made himfelf famous on that Account Having alfo much ftudied the Appearances and Nature of the Planets, Vapours, Meteors, and other the Phenomena of the upper Regions, from whence he made great and accurate Improvements in Natural and Experimental Philofophy j he alfo ftudied and underftood the nature of Plants, Flowers, Drugs, Gums, 5?^. and the Influences of the Heavenly Bodies upon them, giving them Virtue, Colour, Aromatick Flavour, and moft healing and comforting Powers-, and by this Knowledge, our Learned Arabian obtained the Fame of a moft excellent Phyfician, as well as of a wife Man, and Southfayer, and was had in univerfal Efteem, but efpecially I fay in the Court of Pharaoh King of Mgypt,
:
:

N.B.

iV.

not tell us which Pharaoh this was, fo that the Chronology of this Ara^ hian is fomething defedive in that Partj but
neither is this very material, becaufe much of will bedifcover'd by the other Circumftances.

of B, They do

MA

K.

ijt^

it

Unwearied in his Diligence and Studies, and eaten up with the Defire of Knowledge, this^r^^;^;^

Dodor (for fuch we fhall now call him) not at all abating his Search after Wifdom by the Fame already obtain'd j but feeing daily that there was an Abyfs of Knowledge yet behind, and that all he knew was as nothing, compared to what he was ftill ignorant of, he purfued his Search into Nature with the utmoft Application: All Night, yea many Nights together, he continued upon the Hills, and in the Defarts, whither he wandered j for Mgypt is a plain Country for many Leagues together, from Memphis where he redded. I fay, all Night he fpent in looking up into Heaven, and all Day in poring upon the Earth, fearching into the Secrets of Nature, and trying and proving the Virtues of the Plants and Fruits, and other Rarities, the Produd: of that rich and fertile Soil And thus he wailed and exhaufted his vital and animal Strength, to feed and nourifli the Strength of his Mind, and
:

fill his Head and Heart with Divine Wifdom and Underllanding. Thus far it muft be acknowleg'd he was a true Original Magician, and a Man of

Merit as well as Fame. It happened in his wandering through the Defart, to the Station where he ulually fix'd his Place of Aftronomick Obfervations, that he faw rife up out of the Sea, Northward from his Situation, a Body of Fire, which at firft feem'd to him one plain Flame, making an oblong Square, of an immenfe Length and Breadth. But as it afcended with the ordinary Motion of the Heavens, or rather according

iSo

A
cording to the

S r S T E
new
it

M
Motion of

Syftems^ the ordinary

apparent Dimenfions^ and alfo came to bear a more regular Form than be^ forej till coming to its full Height it appcar'd after fome time to be a Comet or Blazing-ftar^ which was vifible above the Horizon, as is ufual in fuch Bodies, for about twenty fix Days (or Nights rather) fucceffively, and then was feen no more. This Appearance being entirely new, furmounted all the powers of his Underflanding,and extremely perplcx'd him 5 and being one Night more than erdinarily afflifted about it, he broke out into Words to this purpofe, tho' not dire61:ed to any of the Gods, not knowing it feems which of them were able to inform him, and which not. Of that fome of the blejfed Inhabitants of the unseen

the Earth,

lefTen'd in its

would affift me in fearching out the Myfiery Phenomenon, of He was the more anxious about it, becaufe, at his return to his own Houfe at Memphis^ he had an Account, that Pharaoh had fummon'd all the Magicians and wife Men of Mgypt^ to give him their fcveral Opinions of the meaning of this flrange Appearance i for the King had either feen ir, or heard The Appearance of it, as I of it from others. have faid, being conftant for about twenty fix days after the Arabian had firfl difcover'd itj and the wife Men differing very much in their Accounts of ir, their Judgment had encreas'd the King'^ Curiofity very much 5 bcfides, the Arabian Southfayer had notice given him, that he would receive a Summons or Order to come to the King's Palace upon the fame Occafion. Being thus, as is faid, extremely puzzled with this Affair, and believing perhaps that he fhould do no more when he came to the King, than dif^ cover his Ignorance, as the refl of the Southfayers and the Magicians had done, he was very uneafyy
this firange

World

andi

of

MA

K.

16

nd refolv'd to retire into Mthiopia for fome time, till the Enquiry might be over> and as he was not fent for to the King, when the refl of the Magicicians were, it would be no Impeachment of his Fame, that he was gone abroad for fome time. 'J. One Day, while this publick Uncafinefs lafted, as he was walking towards his ufual Obfervatory as above, there joynM him a grave and venerable old Man, who faluting him with the ufual Blefling of the Times, and in the Arahick Tongue, falls into Difcourfe with him upon divers Subje6bs, fuch as feem'd to fhew that the Stranger was, like himfelf, an EnAmong the reft of their quirer after Knowledge. Difcourfe, the Arabian particularly gave the Stranger an Account of the late Appearance which he had feen, as above.

They walk'd together till they came to the Foot of a gently rifing Mount, on the Top of which the Arabian had ere6ted for himfelf a little Hut, or Bower of Palm-tree Leaves 5 here the Stranger
him ready to go up to the Hill, ofFer'dto take Leave, but he entreated him to go up to his Obfervatory (as he call'd it^ with him, and to ftay with him that Night, that he might fhew him the faid Appearance, and that in the Morning he fhould go whither he pleas'd. When they were come up to the Afcent of the Hill, the Day being Ihut in, -and the time for Obfervation of the Stars come on, the Heavens being clear, and the Moon abfent under the Horizon, leaving them a fair View of the Stars, perfectly bright and clear; the Stranger ask'd him, in what part of the Hemifphere he had {czw the Comet rife and fet, and what was the particular Sphere of its Motion; all which he fnew'd him m 'ft exadly, and at laft the Comet it felf, not forgetting at the fame time to let the Stranger know, how anxious and concern'd he had been to undcrftand the Nafeeing
his

ture

i6t

S T S r E

M
Ap# Na-

ture and Reafon, as well as the Import of the pearanceof fuch a Body, and to what particular

tion it had a Reference 5 and at laft told him, how vehemently he had call'd out to the Gods, to give him fomc wife Interpreter, to inllrut him in the Nature of fuch Appearances, and of that in particular.

The Stranger took no notice of his knowing that he had done fo, but began with a Philofophical Difcourfe of Comets 5 as of Stars, which, in their ordinary Revolutions, are but feldom vifiblcj and therefore when they do appear, fays he, it is generally fuppofed that they import great Changes and Troubles among Men, which, fays he, may in one Senfe be true, becaufc they frequently are very much the occaiion of them.
But, fays the Arabian^ how fhall we know when they have Important Significations, and when not, and to what Nations and Countries their Significations are dircded, and which are not concern'd in

them

Says the Stranger, There are Methods to know thefe things alfo j and the Gods, when they arc

minded to communicate thefe things, do it their own way. But Father^ fays the Arabian^ if you can relieve my Thought in the Signification of the prefent Difficulty, pray be fo kind j for I acknowledge my Ignorance, and that which perplexes m the more about it, is, that I cxpet to be call'd before Pharaoh to-morrow, whom I reverence in the I befeech you inform mc what I higheft manner. am to call this ftrange new Appearance, and what are its Confequenccs to the World. Here the Stranger looking upon him with a fmiling Afped, reply'd > I have great Regard for your being efteem'd by Pharaoh^ and fhall let you into the Knowledge of what you defire, for your farther good Fortune. Know then, added he, with an

Afped

of
Afpeft
'

MA
Comet

C
^

K.
Appearance

x6^

all

fliining
fee, is a

and pleafant,

The

or Blazing- ftar, the like of * which has not been feen in ^^7/>; in the Memory of ' the moft ancient Man in the Kingdom, which * makes the wife Men entirely at a lofs about irj * neither have they receiv'd any traditional Account ' of fuch a Phenomena from their Fathers. * Comets, continued he, are not, as fix'd Stars, Bodies ' of Fire, burning in the fame manner as the Sun but > ' Bodies of a different Nature, compos'd either of * prepared created Matter, fuitcd from the begin' ning for Inflamation, or of vaft Colleftions of ex* hard and condens'd Matter, fubjeft to Inflama' tion, and more or lefs inflam'd according to the Po^ fition of their Orbits and Motion j and therefore * the Eruption of their Flame is but on one fide, * or on one fide chiefly, (as we fee this burning) * with a continued and vehement Eruption : They ' move in the utmoft Extent of the Wafte or Ex* pancc of Space, which you call the jEther or Air, * and their Diftance is fo great, and their Revolu* tions fo tedious, that they fometimes do not come ^ fo near this Globe as to be vifible, no not in ^wq * hundred or a thoufand Years j and this is the fe' cond that was ever feen in this Hemifphere, fince * the great Deluge of the Earth, in the Years of ' Pharaoh's Great Grandfather's Father, being now * above eight hundred Years paft. ' The long Tail, or extended Flame which you * fee at one fide of the Star, is the Eruption of ' Flame, which, as I fay, continually Burns with ' great Violence, and is fometimes extended to an * immenfe and unmeafurable Length, even to that ^ of many hundred thoufand Millions of Stadia^ ' and blazes out for ever. The Arabian heard this with a furprife of Pleafure, and was even ready to kneel down and worftiip

we now

him

which you

will fay

Mi

'tis

much

the Deiil

{hould

1(^4
quire of

A
fliould refufe
:

S r S T E

But when he was juft going to enhim what Import this Appearance was to the World, and to jEgypt more efpecially, and above all to the King in particular, he was not only
.

laft degree, bur moft miferably and furpris'd 5 for that turning his Head cafually from him, or rather his Head being turn'd, or his Eyes turn'd from him, he in that very Moment difappeared, and was gone. It was in vain that the AraVian Doftor ran out of the Hut or Bower, and down the Hill after him, to his two Servants, who always attended him at the Foot of the Hill, enquiring of them if the Father, the venerable Stranger, came not to them 5 they conftantly and faithfully afErm'd that they had watch'd, as was their Duty, againft wild Beafts for his Security, and that nothing had pafled by them. It was in vain alfo, that he went back lamenting, and calling aloud upon the Stranger, whom he ftyPd

difappointed to the

afflicted

Father^ to return. thus far illuminate

How

is it^ faid

he, that you could

reveal the

my Underftanding^ and

fecret of Wifdom but in part \ promiftng to me a clear and perfect Knowledge^ and then leave me uninftru6led^

and in the dark^ in the main and grand Inquiry? But no Voice, no Appearance returned, which affli6ted him fore 5 and the Day appearing, herefolv'd to continue there the next Night, in hopes he might fee him again in the Evening, as he had done before. After refolving on this, and having been waking (as is faid) all Night, he laid him down to fleep. He was no fooner fallen into a deep Sleep, but he dream'd that he faw, (or, to fpeak it in the Language of the
Eaft,} the ancient Father, the venerable Stranger, appeared to him again in a Dream, He was moft agreeably furpriz'd with the Sight of him, and according to the Eallern. Cuftom fell at his Feet, embracing his Knees, and with all the
paflionatc

of

MA

K.

i6f

before, expoftulated with him, that he (hould leave him fo in the dark, and half inform'd, after having afTur'd him that he would fully let him into the Knowiifed

paflionate Expreflions

which he had

ledge of that moll The Vifion on and look'd at him Countenance than

important Secret. the contrary feem'd difplcas'd, with a lefs fmiling and pleafanc he had done before, when he

was awake 5 and with a Hern Voice ask'd him wherefore he calTd after him fo importunately, when he had llaid fo long with him, and had lb fully inform'd him of all things he could defire. my Father! fays ihc Jrah ian ^ (tho' himfelf a hundred and fifty Years old) did not you put me in Expedation, that you would likewife inform me of what mighty Importance this frightful Comec ihould be to Pharaoh^ and to his Kingdom, and to the Country where we are, that I might obtain the Favour of the King, and be accepted for my extraodinary Wifdom and Knowledge among the People ? ' thou Fool! fays the Vifion hardily: O thou of ' "weak and empty Judgment was it not fufficient to ' thee, that I had let thee know it was no new ' thing, nothing out of the courfe of Nature, but: ' a Comet or Star of a different kind from, and ' remoter Pofition than the reft 3 that it came to ' be vifible here only in the Courfe of its ordinary ' Revolution, and may perhaps appear juft in the ' fame Manner, and in the fame Place again, about ' feven or eight hundred Years hence? ^ Can any thing be more natural, than that when ' I had told thee this, thou fhould'ft know alfothat ' there are no extraordinary things portended in * Nature's common and ordinary Events 5 no Por' tentous Threatningi no ill Omens or Bodings in ^ the common Appearances of the Heavens 5 no ^ more in one Star than in another? When I had * therefore told thee, that it was only an ordinary

'

Revo-

%66
*

A
^ it

r S T E

Revolution of a Comet, I in efFed told thee that imported nothing, either to Pharaoh or to ' thee, or to any Perlon or Place whatever. The Arabian^ furpvis'd, and yet informed by this Difcourfe, flood juilly reprov'd, and for a while anfwer'd not a Wordj which the Vifion as it were obferving, fpoke again as follows. ' Tho' 1 have given thee iufficient Light, where* by to expole the If^norancc of the wife Men, * who have been call'd before Pharaoh^ yet there * are many things which thou may ft fay to the ' King, which are of great Importance to him and * his Kingdom to know, which thou (halt be * enabled by me to give him the Knowledge of, * and which, if thou diligently liften to my Inftru^ dions, ihall fet thee at the right Hand of the * King in all his Councils, and caufe thee to be c*

fttcm'd the wifeft

Man

in

his

Kingdom: But

then thou muft be very careful to obferve all the * Rules which I fhall give thee, and to afi: in ex* aft Obedience to them. The Doftor awaking, and the Vifion being ended, he now began to underftand who it was he had been converfing with, namely an Angel of the invifible World, (I fuppofe the Word Devil was not known among them at that time,) and that for the future he had a fair Opportunity of good Intelligence from the other World, upon all neceffary Occafions, and upon the mod important Enquiries.

Comforted exceedingly with this Intelligence, he haftens back to the City, and being fent for to appear before the King, as he expeded, Pharaoh told him the Occafion of his fending for him, and how the Southfayers and wife Men were puzzl'd and perplex'd about it, but could give him no Rational Account of it.

Upon

oj

MA

K.
that

167
he

Upon
was

this the Arahian told the King,

him, Pharaoh^ made fo uneafy by the Apprehenfions of a thing, which tho' above the Reach and Underftanding of the Magicians, had yet in it nothing Extraordinary, nothing ouc of the Courfe of Nature 5 that there was nothing in it more than the neceflity of its own Motion occafion'd, and that it had therefore no portentous Import or Signification to Pharaoh^ or co any of his People, or of his Dominions^ and that this he might be aflur'd of. Then he went on, and gave the King an Account of the Nature of the thing, as a Comet or and that Word for Word as the anBlazing'ftar cient Stranger or Spirit had deliver'd it 5 and this he did too in the Audience, not of Pharaoh only, but of his whole Court 5 and that with fuch a general Applaufe, that all the other Magicians and Southfayers acknowledged the Juftice and Reafon of what he faid, and the King was made perfedly cafy upon that Account. From whence they tell us, that the Mgyptians^ tho' in other Cafes the moft fuperftitious People in the World, and that ufed formerly to be the mod concerned upon all new Phanomena in the Heavens, or upon any unufual Appearances, flying immediately to the Divinations, and to their Southfayers, and Magicians, to interpret and account for fuch things to them, are yet, ever fince this Difcovery by the^r^^/^Southfayer fo long ago, under no Concern at all upon the Appearance of Comets or Blazing-Jiarsy on any
forry to find
,

Account whatfoever. But I return to the Arabian, It was no fmall Fame which he gain'd by the Solution he had given

of this Appearance of a Comet y Pharaoh preferred him before all the Magicians of Mgypt,^ and exalted

him to divers Honours, but particularly to that of being near his Perfon, to eounfcl and advifc

hiru

i58
him upon
:

A
all

SYSTEM
extraordinary Occafions,
as

well in

Matters of State and Politicks, as Matters of Difficulty Nor did the reft of the Magicians envy him the Honours he enjoy'd, for they were convinc'd he merited all the King had done for him^ and which was more, fhey did not find they could come at any Part of the extraordinary Intelligence or Underilanding in things, which he was
JViafter of.

In the mean time, as he was too wife to communicate to any body the fource of his Information, fo

he was too well

fatisfied

with

his

new

Intelligence,

to neglc61: the Part he was directed to a6b, which was frequently to meet with the Vifion, which had once been lo favourable to him In a word, he foilovv'd with the greateft Affiduity the begun Intimacy, and fail'd not to attend the very next Night
:

in particular,

after

he had made

his

Speech con-

before the King. On that occafion, going towards his Obfervatory as ufual, he was encounter'd by a Man, in the Habit of an uEthiopian^ riding upon a Mule, and having a Bow hanging over his Shoulder, a Sheaf of Arrows at his Side, and a Lance in his Hand > the Man feem'd to fliun him, and ofFer'd to go forward, but prefently turn'd back, and with a kind of Compliment to the Arabian Do6i:or, enquir'd of him, if there were any way for him to Foord through the River ISIilus^ which at that time of the Year was fo low, as to be in fome Places almoft dry, and eafily paffable on Horfe-back. The Arabian courteoufly anfwer'd him, that there was not any Place near the Road or Track which he was going in, and that he being as he perceiv'd a Stranger and alone, it would be hazardous for him to venture 5 but that if he would be pleas'd to ftay, and go with him to a little Hut which he had hard by, for his Retreat in the Night, he would guide him in the Morning
to

cerning the

Comet

of
to a Place
Safety.

MA

K.
River with

i6^

where he

fliould pafs the

The Traveller thank'd him for the kind Offer, but leem'd rather inclin'd to go on > Sir, fays the Arahiayiy the Night approaches, and you may meet with other Dangers in the way from Crocodiles, Lions, i^c. prefling him again to flayj but he declin'd it again, and as to the Dangers he laugh'd at and defpis'd them s Well then, fays the kind hofpitable Arabian^ leu me fend one of my Servants with you to guide you. He feem'd at firft inclin'd to accept fo kind an Offer as that was, but falling a little farther into Difcourfe, the Arabian perceiv'd the Stranger began to look pleas'd, and fancying he would accept the firft Offer, viz. of flaying all Night, mov'd it again, and with a little additional entreating, the Stranger confented to that Part, and turned back with them. The Arabian^ tho' with two Servants with him, was always on foot 5 he had himfelf no Weapons, being without fear but of wild Beads, againft which his two Servants were his Security, who were armed with Swords and Lances 5 but the Stranger, well arm'd as above, turning back, they went on fearlefs together towards the Hill, which was about the Dillance of two Miles. \x\ the Way, the Arabian was a little fhock'd with the unufual Civility which a great over-grown Crocodile fhew'd them 5 who rufhing out of a marfhy kind of Bog near the Way, came forward towards them, but on a fudden turn'd back, and very obfequioufly crept into the lurking Place, where it had juft before come oat from, and lay ffill there as quiet as if it had been hufh*d by its own Fears, as perhaps it was. At a fmall Diftance farther they met two She Lions, or as fome call them Lioneffesj and as they heard them growling at fome Didance, before they
were

170

s r s

r E

were

feen j they, that is, the Arabian and his two Servants, began to fhow Ibme Concern about itj but behold, when the Lions appeared, they immediately turned about, and fled
cipitation.

with the utmofl Pre-

After a little farther walking, the Arabian turning to his Gueft, told him, There, pointmg to the Hill which was clofe at hand, was his little Retreat, to which he had invited him, and defired him to leave his Mule with his Servants, and to walk up the little Mount with him j which the Traveller very readily did, bidding his new Landlord go before to (hew him the way, and he would

follow him, as alio he did > but what a Surpnfc think you was the poor Arabian in between Joy and Fright, when turning about at the Top of the Afcenc to receive his Gueft, he faw nobody but the ancient venerable Stranger, who had at firil appeared to him, and from whom he had received ib much kind Lilhtidtion and Affiftance before. The Apparition (for fuch I fuppofe it fliould be now called) perceiving him in fome Confufion, bid him not be furprifed, for he was ftill his Friend,

and in the fame Difpofition to ferve him as before, and asked him whether he came that Night in Expc6i:ati<;a of meeting him or not 5 to which the A" rabian replyed, He did, hoping to fee him in Perfon or in Vifion, having fomething to offer, which he hopfd he would be fo kind as to comply with

him

in.

asking what it was, he told him, That Pharaoh had a great Difficulty upon him, and had asked him his Opinion therein, and he knew not

Upon

what Anfwer

to give.

fays the Arabian.^ he has a private Account from his Spies, that fhermesbus^ the General of the Armies of Mthiopia., deligns t^ invade him in the

What Why,

is

this Difficulty Py^j'i the Apparition.

of

MA

K.

171

Beginning of the Year, with an infinite Number of Troops 5 and as the King is in greater Readintfs to begin the War, than the other, he wants my Opinion whether he fliall make War upon ^thiopia forthwith, or flay till he is obliged to do it
in his

own

Defence.

you back, fays the Spe5lre to him^ till the King fends for you to interpret or Dreams.

Go

and
his

wait

Dream

What Dream ? y^jj

/^^ Arabian,

the SpeBre^ the dream, that a black Elephant came up to the Gates of his Palace, and that with his mighty Tusks or Teeth he broke down the Gates, and

Why

to-morrow Night, fays

King

fliall

was entring

in to

make

farther

Spoil

when

the

Gates being, as

Tower

broken down firft, the over the Gates being ihaken which was

fay^

with the Fall, fell down foon after upon the Elephant, and well-nigh crulh'd him to death 5 but that, tho' by his great Strength he bore up the Weight, yet he was fo terrified with the Fall of the Tower upon him, that he withdrew into the Defart and went quite away. And what Interpretation fliall I give of this

Dream

fays the Arabian, him,y^jV^ theSpe6lre^ That the black Elephant is the King oi jEthiopia-y that he fliall fend
?

You

fliall tell

General to invade him, even to the Gates of his Frontier City of Zaba^ and fliall enter the Gates thereof J but that the ^Egyptians in Garrifon within fliall break out and fall upon him, and tho' by the great Power of their Troops they fliall efcape, yet that they fliall retire and go back into the Defarts o uEthiopiaj and not dare to look upon him any more. But what then fliall I advifc to be done ? fays the
his

Arabian,

Ycu

tyr
You
advife

A Sr
will find
it

S T E

moft

rational, fays the SpeHre^ to

begin the War 5 and may promife withoutiFear j but if not, let him place him Succefs, very grear Garrifons in all the Frontier Towns of his Dominions, South, and efpecially in Zah.t or Zahda-y and let him wait in a good Pofture of Defence, till the Ethiopian Army advances to the Siege of that Place i and fo his Dream will come to pats. This was all wonderful 5 the ^rab was furprifed with being thus furnifhed for ingratiating himfelf with his Mafler the King o^ jEgypt j he knew well enough, that to be able to make Pharaoh dream what he plcafed, and then to interpret it how he pleafed, muft needs make him pafs for a great Man, in a Country too fo fuperftitioully addidcd to Dreams, and fo uneafie to have thofe Dreams interpreted, as the People o^ jEgypt were. Thus furnifhed, he goes back to the City, where he heard nothing till the third Day in the Morning, when the whole Court was in Diforder, all Faces feem'd cloudy, and every Mind difturbed The News was foon fpread into all Parts of the City, that the King had had a frightful and terrible Dream, which had fo diftraded his Mind, ('tis fuppofed they did not call him His Majefty) that he could not reft. The wife Men and the Southfayers, Magicians and Aftrologers were immediately fentfor in a great hurry to give their Opinion, and interpret Pharaoh^ The Circumftances of the Dream were Dream much the fame with thofe already mentioned with this Addition, that at the Beginning, Pharaoh being in a deep Sleep, heard as he thought a fudden great Noife, that it alarm'd the whole City, and that his Guards, as we call them, or Soldiers which were about him, were awaken'd, but all fled away, and that the City was even left without Defence, only that the Gates were fliut.

him

to

That

of
Tbat

MA

K.

71

of this Hurry, a monftrous black Elephant, breaking down all before him, and even overthrowing the Houfes and Buildings which were without the City, came on, no one refilling him, to the Gates of the City or Caftle where Pharaoh flept ; that with the Force of his mighty Tusks, or Teeth, he beat down the Gates thereof^ but that the Tower being iliaken alfo. Part of the Building fell down upon the Back of the Elephant, and, as the King thought at firft, had crulhed him to Death. But that notwirhftanding the Weight of the Building which fell down was very great, yet that the Elephant by his mighty Strength bore it felf up and received no Injury by it y but being made afraid by the great Blow it received, it withdrew, and retired into the Defart towards the South. None of the Magicians could interpret this Dream, or rather, they could not agree in their Interpretations of it 5 fome faid one thing, fome another, fo that Pharaoh received no Satisfaftion from their Interpretations 5 whereupon the Arah^ who appeared at Court purpofely to be called in, was fummon'd, the King being told that he was there. He came without any Hefitation at the firft Call j and the King, with great Appearance of Difturbance, tells him what a ftrange Dream he had had, how it had difturbed him, and the like, and added, that none of the Interpretations which the wife Men had given of it, were fatisfa6tory to him, or agreeing with one another. The Arab having then demanded a Particular of the King's Dream, had it related to him as above 5 then he defired to know what Account the Magicians had given of it, and how they had interpreted itj which when he was told, he exprefs'd fome Wonder thac they fhould all amufe the Kingin fuchamanner, and fhould fay nothing but what was perfe6lly remote from the Cafe. But
in the midft

174
*
'

A
But turning
(fays he)
*
'

YS TE

*
*

to the King, ' Let not Pharaoh be any more difturbed about the Intcrpretation of his Dream, feeing the Event fhall redound to the Honour of the King and Profperity of his Dominions > for that the Dream being interpreted, is a Reprefencation of what fhall immediately come to pafs and then he went on to
: '

interpret boldly the

*

Dream

thus.

he, which thou waft alarm'd with in the City, and which thy Soldiers were intimidated with, foas to run out of the City 5

The

Noife,

O King, fays
elfe

' this *
'
*

is

nothing

but a

Rumour

of

War

from

*
*

the South, and a certain Alarm upon the Approach of an Army upon the Borders, at whofe Approach all the Inhabitants of the Country fhall fly into the Mountains and Cities for fear of the Invaders. * The black Elephant afTaulting the Gates of the King's Palace is the General of the Armies of
jEthiopia^

who

fhall

and

fhall invade his

make War upon Pharaoh^ Kingdoms with a great Ar-

*
*

fhall break down the Gates of his flrong but let not the King be difmayed at the * Strength of this Enemy which is fo great, for * the Power of Pharaoh fhall fall upon him, and * fhall flrike him with Terror and Amazement; * fo that he fhall flee away with all his Army into * the Wildernels, and into the Defart Country, * and fhall be feen no more. He had no fooner delivered his Interpretation, but Pharaoh embraced him with Joy, and told him, That he had indeed given him a right Interpretation of the Dream j and that he fully believed it would come to pafs in the fame manner: Whereupon Pharaoh forthwith caufed Preparations of War to be made, and fent AmbafTadors into ^Ethiopia to

my, and
5

Cities

denounce War. The fame Year that the AraUan had given this Interpretation of the King's Dream, the Ethiopians with

of
with a great

MA
Army

R,

17;

invaded the Coalls of J^gypf^ wafting the Country and flaying the People, even to the Gates of Zaba or Zahda^ a fortified City oa the Frontiers of the Country, which they befiegcd, but in vain j and the King o^ jEgypt marching againft them with all his Chariots and Horfes, at their Approach the ^Ethiopians fled, and retired into the Defart Country, and were feen no more. This Story, fuppofing it, or the Subftance of it, to be true, lets us into the Manner and Method in and by which the Devil firft introduced aCorrefpondence with Mankind, and how he tranfafted the fame with the Magicians of Mgypt^ which was certainly continued by him for many Ages afterwards, in the very fame manner, and by which the Magicians of Mgypt obtained fo much in the Opinion of Mankind, that they pafTcd for the wifeft Men in the World 5 whereas all this Knowledge, if we may believe Tradition, was neither more or lefs than a mcer dealing with the Devil^ a plain downright Hcllifh Correfpondence, managed by a magical Scheme, dictated by the Devil himfelf, and obfcrved by the Magicians with but too much Exa<3:ncfs on all Occafions. By this Diabolical Magick the Devil converfed freely with the Magicians, and they with him > and whatever fome may pretend, that the Devil cannot alTume a human Shape for his Correfpondence with Mankind, 'tis moft certain that he did appear in divers Shapes, and on many Occafions, or elfc all the Accounts of fuch things which Tradition has handed down to the fiicceeding Ages muft be falfe and fabulous, made up by the Invention of the Ages in which they were written. But that this was not fo, is apparent from the Scripture, as alio from the firft Writers of the jEgyptian and Phcenician Hiftorics, by all which we read of the Wickednefsof the Magicians 5 as parti5

cularly

7(J

A
Aaron and Mofes
it is

S r S T E
in the Prefence

cularly in the Story of the

Wonders wrought by

o Pharaoh^ where allowed that the Magicians wrought by Inchant* ment, which I always underftood to mean by Invoking the Allillance of the evil Spirit, and by receiving Help and Secret Powers as well as Intelligence from thofe evil Spirits 5 andbefides the working by Inchantment or Sorcery, fo taken Notice of there, we fee it mentioned again in the Book of Wifdom^ Chap. xvii. fpeaking of the Plague of Darknefs, he fays, 1'hey were fcattef d under a dark Veil of Forgetfninefs^ being horribly aftonijhed and troubled with (ftrange) apparitions^ Noifes as of Waters falling down^ founded about them, and fad Fiftons appeared unto them with heavy Countenances. Ver. 6. Only there appeared to them a Fire kindled of it f elf very dreadterrified^ they

fuls for being much

thought the

things

which they faw

more

terrible

than the I'hings they

Jaw

not,

Ver. 7. jIs for the Illufions of Art Magickj they were put down^ and their vaunting in Wifdom was reproved with Difgrace : For they that promifed to drive away terrors and 'Troubles from a fick Soul^ were fick them-felves with Fear^ and worthy to be laughed at. This whole Quotation is a Defcription of the Darknefs of Mgypt^ in which, according to this Text, there were ftrange Apparitions, being evidently the Devil and evil Spirits with human Shapes, horrible Appearances and heavy Countenances.

think this is fo plain, as to need no Confirmation from other Opinions :Magick was reproved, that is to fay, difgraced, becaufe the Devil could not affift the' Magician, fo as to make any Abatement of the Darknefs, which was wrought by Heaven 3 for even the Fire could not be made to give any Light, fo the Power of Art, nay even of MaI

gick

ic felf,

was

at

an End.

la

of

MA

K.

177

In this terrible Cafe, the Devil or rather Devils were, it feems, permitted to appear in horrible and frightful Shapes, with heavy Countenances, 5?^. In like manner I cannot doubt but he appeared to the Magicians when he and they had Occafion to meet and converfe, and carry on their Hellifh Combinations, and Confederacies for doing Mifchief j and this brings me of courfe to fpeak of the Manner of the Magicians converfing with i\\c Devilj for hitherto we have only fpoken of his coaverfing with them. TheCale is this: Whenever the Devil h^d an Occafion to fpeak with the old ^rai^j or in Ages after chat (for the Jrabw^s firfl) with ^U jilbrahazen. the Magician o^ Saba in jfrabia^he knew well how to find them out, and could go to them, meet them in Apparition^ or fpeak to them in Vifion % But what was to be done when they wanted his Afliftance upon any Emergency ? The Story of Ali^ mentioned already, ftated the Matter for him, namely, that he was to go into the Defart to a certain Palm-tree, furround it fo many times, call the Devil fo many times in every Circle by fuch and fuch a Name, and then he would come. Here was indeed a great deal of Ceremony, before his Worfhip would be fpoken with 5 and I cannot but think our Friend Roger (Accepted Free Mafon,5?0 Tpeaks with him fometimes

upon much

eafier

Terms >

much
Devil
lefs

nicer of late, than

for the World is grown they were then, and the

is obliged to treat with them on Terms of Ceremony. But the retl of the Story of the old Arabian will ftate this Matter much clearer, and to the Underflanding of every Reader 5 and will let us fee a little what Methods they took to raife the Devil in King Pharaohs time, and before our modern Experiments were in uie. The

178

T S rE

M
all

Tlie Jrah was

now

a great Perfon,

Mgypi

re-

ceived him as a wonderful Manj his Words were the Oracle of the Day, for whatever he faid came to pafs y he was fent to far and wide, and MeG* fengcrs came from Perfta^ from Phoenicia^ nay from jEthiopia^ for him to come thither, and give the Interpretation of their Vifions, and explain to them every doubtful Cafe j but he would not leave the C^ourt of Pharaoh^ and he was in the
right, for the

King highly honoured him.

wholly depended which he kept up

All this while his Reputation Upon the conftant Intelligence

with his familiar Spirit (fo I may now call it) I mean the Apparition which came to him in the

Appearing was arbitrary, and might not be at hand when he might have a more than ordinary Occafion for it, it occurr'd to him one Night to propofe Methods of a more conftant and lefs difficult Correfpondence, and that the Apparition might be brought to a greater Familiarity, fo as that when any Exigence was upon him, he might be fure of his Aid, might be able to call him to his Affiftance, and that he
Defartj but
it

as this

when

pleafed, and

would not

fail

to appear.

Story does not record what Condition the Devil might make with the old^fr^^; as for felling Souls, figning Contra6ts, and the like, it feems to me there was little need of thefe things in thofe Days, if there had, and the Devil had inlifted on it, I doubt not the Jrabian would have made no more Scruple of ir, than our Brother of the Trowel, who adorns fo often his blue Ribband with the moft honourable Badge of the Leather Apron 5 and being firfl incorporated, as above, in the ancient Society of
free

Th

may,

for

ought

we know,

build

two

or three Churches abroad, feeing the Devil and he are known to be upon their Travels together.

You

of

MA

K,

i-j^

have thus a Sketch of Satan's profefs'd Correfpondence with his Agents in the firfl: and mod early Days of the Magick Art> if by thofe Subtilties he brought them into great Reputation among the People, and in the Courts of Princes, you are not to doubt but he found his Account in it > for by gaining a Reputation to his Agents, and at the fame time keeping them at his Command, for the fake of the Illuminations which they gained from him, he had them always at his hand, ready to do or undertake any thing however black, which in the courfe of their Witchihali find fome flacrafts came in their way. ming Examples of this kind very quickly. But for the prefent let us keep to our Jrah as a Sample or Inftance of the ordinary way of fuch People in their future Correfpondences j hitherto you fee the Devil very affiftant, and, in his way, obliging to the lafl: degree, to his new Acquaintance the Arab. I will for the prefent fuppofe he had no other Correfpondent, at leaft not in Pha^ raoh's Court, nor was there any need of another 5 but you are to fuppofe he had more fuch, or fuch

You

We

like, in other Places.

feems, found out the to make himthe Arab^ fo that the Dodor could not bear the Thoughts of wanting his conflant Afliftance ; The Senfe of this puts the Arab upon propoling to him, that for the future the Devil fhould be fo favourable to him as always to come to
had,
it

He

Way

felf necefTary to

him whenever he had Occafion, and this without obliging him to go into the Defart and up the Hill, in fearch of him, which many times the extraordinary Demands of the Court would notadmir^ nor allow him time for. If the Devil did concede this Favour, which was more than he granted to Ali Jlbrahazen^ (for he obliged him to come to the Palm-tree, walk fo;

many

8o
many

S T S T E

times about ir, call aloud fo many times upon Circle he made) before he would comej 1 fay, if he yielded to this at the Defire of his Acquaintance the Jrah^ it was certainly for the great Ends which were to follow. Upon his new Propofa), Meafures were ftated between them that upon fuch and fuch formal managing, (for there was fome Reafon, it feems, to make it a Piece of great Formality,) the Devil fhould always, that is fome of the innumerable Legions, fhould always appear^ whether Satan himfelf, or fome of his Meflcngers, Servants, or Gentlemen in waitings Hiftory indeed is not fo particular as that .1 {hould be able to give you the Names of them, whether Chriflian Name or Sirname, as in other Cafes might be expe6ted. The Forms of his appearing, the Occafion, the Conditions, i^c. being thus left to the Jrab to determine as fhould be for his Occafion 5 let us fee how near we can come to the Particulars. Circles and Figures vifible to others, with fome r.eedful Cant or hard Words which might be made ufe of audibly, as there might be Occafion j thefe feem to have been appointed as the Pomp and Ceremony of the thing called Conjuring and Magick,

him every

and might be found neceflary for many Reafons : and in feveral Ages thefe were varied and changed, as the Magician and the Devil night agree abouc
it

between themfelves. was no doubt a great Condefcention that the Devil would floop to be always at hand, and to come when he was called 5 but he found his Account in it the Jrab now had him at his Beck, and whenever Pharaoh had any difficult thing to proIt
:

pofe, the old jirab could

Devil^^

as

they
in

call it raife
it.

the

when he
is

pleafed, to

affift

This

what After-times

called having a Familiar,

is

and a familiar Spirit, and

acknowledged to

this

time

of
time to

MA

K.

i8i

be frequently Warlocks, and what we

pra6l:is'd

by Witches and

Menaffeh in Judah^ the Scripture is exprefs in it, T'hat he ufed Inchantments and dealt with familiar Spirits and Wizards^ i Kings xxi. 6. Several hundred Years before this 'tis apparent,
againft fuch as thcfe, that fuch were and that doubtlefs while they were in JEgypt^ nay it mud be there 5 the Law is very exprels, and reckons up feveral Sorts, Dcut. xviii. 10, 11. 'There Jhall not be found among you^ (mark the Kinds,)
1.

find mention'd in Scripture. particular, tho' one of the Kings of

by the Laws

2.
3.

One that ufes Divination. An Obferver of Times. An Inchanter.

4.
.

Witch.
Charmer.
Confulter with familiar Spirits.

f A
6.

7.
8.

A A

Wizard.

A Necromancer.

then follows the juft Charafter of thofe Praftices, ver. 12. For all that do fuch things are an Abomination to the Lord.

from the fame Text we {hall prove that thefe were Prafbices in the Nations of that Part of the World, even long before the Children of Ifrael came into the h^ndoi Canaan. See the fame Chapter,
Verfc II.

Now

And

becaufe

LORD thy GOD

And
ftjalt poffefs

of thofe Abominations the doth drive them out from before thee.

again, Ver. 14. For thefe Nations which thou, hearkened unto Obfervers of Times^ and unto Diviners.

Now fuch a one was this Arab y let him aft as he did, and be that how it will, 'tis evident he h:id a Familiarly the meaning is, he was in or under a Covenant with the Devil \ he had made an Agree-^ ment with the Apparition for continuing the Correfpondence, and for attending him conitantly, to

fur-

zt
lurnifli

A
him
and
things.

r s r E

acquainting

for his Prediftions, foretelling Events, them with fecret and hidden

Thefeare the known Interpretations of thefefevehaving a Familiar^ ^fi'^g Divination^ Inchantments^ &c. All imply a Corrcfpondence with the Devil^ to help them in fuch extraordinary
ral Exprellions,

Cafes.

Such a fort of People it feems there was among the Canaanites^ that is to {^lj tht Phoenicians and the Abomination was come to fuch a height, and God had born with it fo many Ages, that now he was refolded to drive out thofe Nations, for this very Crime Now, as there were fuch People among the Phoenicians^ no doubt but there were fuch among the Egyptians too, from whom thefe People of Ifracl came out, and who, tho' with the /r/?lorn oi t .cir Children {lain in Jp^gypt^ the Lofs of their Army and King in the Waters of the RedSea and other Calamities, they were reduced low enough at the Time that we read of them, yet were a ftrong and powerful Nation, even from the time of Mizraim their greateft Monarch after Cham. As they were a powerful and great People, fo they were a wife and learned Nation, as Wifdom and Knowledge went then in the World, and therefore we find, that however the Chaldeans and Jrahians boaft that they were the firft Searchers into the Myfteries of Wifdom and Knowledge, and that the firft Rudiments of the celeftial Studies were conceiv'd among them, which yet docs not appear other than in their Pretences 5 yet fuppofe it, or fuppofe we were to grant it, we ftill find that they went to Mgypt for their Pradice and Encouragement j that perhaps in Jrahia they might drink in the firft Knowledge and Principles of things J But /Irabia^ a Country always poor, and not able to give Encouragement to Learning, as we
-y

fay

of
fay of a

A G

K,

183

Neighbouring Country, afforded Nothing but the dry Study, they muftgo farther for the Improvement of it} in fhort they might flay at home, and get Knowledge, but they muft go abroad if they would get Money. This was the Reafon that, as it is at this time fo ncwhere elfe, as foon as the Poor Wretches had got a little fmattering o^ Arabian^ Mountain Wit, and a little Star-gazing Knowledge, away they went to jEgypt^ and there they fet up immediately for wife Men and Conjurers, and we fcarce know what of
Philofophers. The jEgyptians^ a wealthy but from the very Beginning a fuperftitious kind of People, always hunting after fecret Interpretations, and hidden referved Events, poring upon rather than underllanding myfterious things, and loving to have llrange Stories told them by any one, efpecially Foreigners, gaped eagerly after the fine Tales of thefe fecond-fighted jlra*
bians^ drank in their Magick as it was then called, and freely parted with their Money to have their Fortunes told them, and the Lines in their Palms explain'd to them by the crafty wandering Arabs, On the contrary, the cunning Anills, that, tho* they knew nothing of the matter at firft, yet feeing plainly that even that little was efteemed a great deal, while the People they talked with knew lefs, and finding the ^Egyptians eafie to be impofed upon, willing to be cheated, and particularly contented to have their Pockets pick'd for the Satisfying their fimple Curiofity 5 I fay, the cunning wandering Strangers made a good Market of them, grew rich and famous among them, and kept up the Reputation of their Craft by all the Subtilties of Wit and Invention. This Succefs encouraging their Studies, we may eafily fuppofe they pufhed into all manner of natural Enquiries, and as far as they were able improved 4

84

S r S T E

proved themfelves, and furnifh'd their Heads with the Knowledge of human Things, fuch as Reafon, Philofophy, and natural Experiments might fupply 5 and at length pufhing at every thing, they found the way, or he found it out for them, as I have already obferv'd, to deal with the Devil, And thus we are come at the Original of Magick, as we now underftand the Word, that is to fay of Diabolical Pradices, or a certain fpreading of Delufions by the Affiftance of the DeviL

CHAP.
Of
as
the
it is
;

VII.

VraEfice and ^Frogrefs of Magicky now exflain'd to he a T)iaboHcal

it

Art

how

fpread

it

felf in the Worlds

to the

and by what T^egrees it grew up Height which it has fmce arrivd to.

WE
that
I

have pitch'd upon jEgypt xo be the Spot

call

firft hellifh Ar-ifts ftudy'd this Diabolical Magick. I fhall not keep you long upon the cold Scent. It was pradis'd there very early, and very long, before we heard much of it any where elfe; but when it took a run, when it ftartcd from thence, we fhall foon hear of it abroad ; For however fecret the Black Part may be, and however private the Magicians and their great Maftcr rhe Devil manag'd their Corrcfpondence, yet the Pradice of it, and the Game they play*d

where the

now

as

it, was always publick and open, havereafon to fay, among other Nations, as well as among our own. As to the Chronology of it, and when it began, in what Ages of the World thofe Arabians began to pradife as above, when they fuic dealt in this

upon Mankind by

we

ihall

>.

Craft,

jEgyptians began to be their SchoCrafr, and they the Devil's^ it is not (however ancient) lars, fo difficult to come at the Knowledge of in general, as fome other things in the World, which

of when the

MA

K.

185

think our felves very certain of. whether our good Friends that read Books in this Age will bear with our quoting it in Matters of Religion or no, yet is generally allow'd to be a tolerable good Hiftory. Nay, if we may believe fome good Authors, it muft be allow'd to be the mod ancient Hiftory, and the Writing from which all other Authorities take their Rife 5 that Mofes was long before Berofus^ Horner^ Hejiod^ or in a word, any of the Writers on Earth. Nor could it be well otherwife, if what is lately advanced is true, that the firft Knowledge of Letters to write by, and to read upon, was di6tated to Mofes from Mount Sinai^ by the immediate Revelation of Heaven. I fay it could not be otherwife. For howfhould they v/rite before they had Letters, and knew how to form the found of Words upon the Tables, where they were impreft? As Mofes had the firft Knowledge of Letters, (p he had the firft Knowledge of Things too, and was therefore the beft qualified to be a Colle6lor of Antiquities 3 nor was it fo difficult a Matter for A/ofes to write a Hiftory of the Creation, and of all the material Events of things that had happen'd before his time, as fome may imagine: Since by the Calculations of Time, Mofes might eafily have an Account of thofe things by a fucceffive Supply of Oral Tradition from Noah himfelf, as you may gather from the Times wherein he liv'd, and the Perfons with whom he had convers'dj of which take the following fhort Sketch, as a leading Thread or Chain of things diredly confirming my
yet
7'he Scripture^

we

Argument.
If

%6

S Y S T E

If Mofes then had the moil early Knowledge of things by a fhort Succeilion of the Perfons relating th.m, and that even from Adam and Noah in a right Linej and if Mofes had the firft Knowledge of Letters, even immediately from a fuperior Hand, then at lead you mu(t allow me, that Mofes was certainly the beft qualify'd to form a Hiftory of the firft things tranfaded in the World 5 and was the firft Man, or at leaft the Man beft able to write th.it Hiftory down. For who could form a Hiftory of things they did not know? and who could write before they had Letters to form the Words he was to write by? and who could read what was written, unlefs thofe Letters had been known, and made publick in the World ? Hence I infer that Mofes was the firft Hiftorian, and the Books of Mofes are the firft Hiftory in the World ; and if the firft, confequently moft likely to be the beft Authority > at leaft, as I have faid above (and that my Readers may not be pulh'd upon too hard, to believe thofe Books which they have fo ill a reliili of) I fay at leaft, they will allow that

the Scripture oz Pentateuch is a tolerable good Hiftory, and that is all I ask of them as a Favour. to begin with the Chronology of things: The Law given to the Jews from the Mouth of the Oracle upo.i Mount Sinal^ of which Mofes gives us the Hiftory, was, according to Sir ff^alter Raleigh

Now

publiilicd
Alofes

Jm$

Mundi

'

^f H*
^97-.

Jofeph died

The

was born Children of

MH*
//r^^/

came out of JEgypt 2fiJ.

and

But we
Sorcerers,
Jfroeliies'y

find in the Hiftory of Jofeph^

we

find by the
I

Commands
in
fay,

to

extirpate
firft

Witches and
given the

mention'd

the

Law

cal

we find the Magick was much more

it

Praftice of Diaboliancient than MofeSj

nay than Jofeph^ and that

was

praftis'd fo

long
ago,

of

MAG

K.

,87

ago, not only in Mgjpt^ but in Phoenicia alfoj and perhaps in the laft, as Toon as in the firft. Firft, It feems that God refolv'd to drive out the Phoenicians^ that is the Canaanites^ before the Children of Ifrael^ even for this very Offence among others 5 and I cannot come up to the modern rate of Scepticifm, as to believe God would have driven them out of their Country, for a Crime which they were not guilty of 5 and efpecially too, that

he would have aflign'd that for a Reafon of it, which the poor People could have ftood up and elear'd
themfelves of, and have faid they did not underwhat it was. This goes far to a Suggeftion, that the Canaa" mtes were guilty of it even four hundred Years before, and before God's Promife to Ahram to give him that Country \ or elfe we muft fuppofe the Canaanites condemned to an Explufion before the
ftand

Crime for which they were to be expell'd was committed j and I can no more come into that than
the other.
bitants for

God's Promife to turn out the InhaJbram's Pofterity muft be allow'd to be a Sentence of Condemnation upon the Canaanites even at that time > and he would not have condemned them to Banifhmenr, I mean as a Nation, for Crimes which they were not even then guilty of 5 efpecially that very Crime being afTlgn'd as the Caufe of their faid Condemnation and Sentence. If this Argument is juft, as I think it muft be, then I have gain'd the Point as to the A-ntiquity j for then this Crime ofDiabolicalMagick is as ancient as Ahrams and 'tis evident Abram was born above How long this fifty fix Years before Noah died. wicked Trade was known before Abram^ we cannot determine, but may grant it might be fume
Certainly,

confiderable time.
It

'i88

Y S r E

It is certain however that in the Reign of Mizraimy who was but the Grand Ton of Noah^ they "were grown very con (id arable, I mean as to their

Reputation, in the Egyptian Court j and I am willing to fuppofe my old Arab was one of the Chief, if nor one of the firft of them in Mizraim's Reign,

and perhaps near the Beginning of it For as the Devil introduc'd himfelf as it were Voluntier to him, it Ihould feem that he had no Correfpondents of that kind there before, and took that Method to begin his Acquaintance 5 perhaps allowing his Correfpondents to convey the fame Method of Intelligence from one to another, and perhaps to renew the Contradt as often as he their Inftruftor thought fit. But be that how it will, 'tis certain the Devil muil bcAggrefTor, in all Ages, of this Art. He knew well enough how to break in upon them, how to fhow himfelf, and make his Appearances to them as often as he thought fit j and could begin it, or renew it, how, and whenever he pleas'd. But the Cafe was quite different on their Side, for no body knew how to come at him, they did not fo much as know him when they faw him, or know where he liv'd, where he kept his Refidencej how to go to him, or fend to him; or, in a word, to have any Correfpondence with him, but jufl as he thought fit to enter into a Familiarity with them, and give them Methods and Rules by which they ihould obtain Audience of him, when, and as often as they had occafion. This being the cafe, it is not to be wonder'd that the Devilj and thofc Men of Craft, became acquainted very foon in the World; for the Devil is too diligent to negle6b his own Affairs any longer
:

than

till they were ripe for his Agitation. Having then brought all theSouthfaying and Ma^ gick of the firft Ages as it were within his own Manage-

of
the wife
grefs
it

MA
of the

G
mod

K.

i8)

Management, and

eftabliih'd a

Men
in

next to examine
directly

how
in

it

Correfpondcnce with Times, we are proceeded, and what Pro*

early

made: And

very unhappy Truth 5 namely, that the Clergy of thofe times feem to m^ to be the firft Conjurers, and Dealers with the Devil'^ andfoin all the fubfequent Times, and in all or mofl of the Diftant Nations of the World; I mean next immediately after thofe jEgyptian Proto
a
ficients.
I hope our Moft Reverend, and Right Reverend of the facerdotal Order in thefe Days, and in this wife Magical Age, will take no Offence at me for this, at Icaft till I have farther and fully explain'd my felf. Far be it from us (and fad would be our Circumftances fliould I venture) to fuggeft that any of our Clergy fhould be Conjurers, and deal in Magick no, no 5 plenty of Grace,* and paucity of Brains, I hope, is our eftablilh'd Protedion from fuch a difmal Eruption as that would be upon
:

my way

making this tcil you

lnquiry5it

comes

us.

In order therefore to explain my felf fully upon Subjed, I muft go back to the early Ages of the World, even juft where I was before. The Devil^ after the Flood, obferving the World begin to fill, and that the People fpreading themfelves over it, began to People it again, and form themfelves into Nations, and Governments; one of his firft Cares was to debauch their Principles as to Religion, to didtate falfe Notions of Homage and Worfliip to them, and, in a word, to introduce Idothis
^

latry.

As he knew perfedly well the End he aim'd

fo

ar,

he was not at a lofs to find out the Means. Ic would be too long a Story to tell you, in what manner he found out Gods for them to worlhip, and how he canoniz'd their Heroes for them. The

Tale

ipo
Men

SYSTEM

Tale of Ninus or Nimrod appearing to the wife in a Flame of Fire, and telling them, he was going juft then up into Heaven, from whence he would always fliine upon them in the Shape of a

Star, and that they fhould build a Temple to the glory of his Memory > that he fhould be call'd

BaA

or Bell^ which is as much as to fay a great God^ and that he would be always ready to help
as

them againft their Enemies, them while he was alive 5

I fay,

he was to fight for

at

all

this Tale, fuppofe it but a Tale, was not unlikely to take with the People, who had

the Memory of their dead Hero-King frefli in their Thought, and who were ready to idolize the very empty Sound of his Name. Suppofe the wife Men

them, only feign'd, or forg'dthis Story, and reported it to the People as a Vifion which they had really feen, tho' they had not feen it at all, yet it was not unlikely to make Impreffions upon them, in their firft Ignorance of things. Bur fuppofe, on the other hand, theDevHj who is always awake, fhould have really fhownhimfelf in fuch an Appearance, and then have drawn in the wife Magicians of that Age, upon feeing fuch a Sight frightful and horrid like the Z)(?i;/7, that form'd to relate (as they might with Truth,) the it, Fadt to the People It was not at all ftrange, that the wife Men mentioned fhould go to the King with that Story alfo j and that he the King, bigotted by the Magicians^ and terrify'd as they were, fhould immediately order a Temple to be erefbed. Sacrifices to be appointed, and a formal Worfhip fet on foot, to the Honour of this great God Bellj whofe Memory was fo high in their Efteem beas they caird
:

fore.

Hiftory is very full of the firfl Fury of idoktrous Zeal-, and of the extravagant Branches of their Devotion, I mean in their Princes. Nius built

of

MA

K.

tj>i

built a Houfe for the Worfliip of Bell^ the Walls and Towers are a Prodigy in themfeivesj what the manner of Worfhip was we do not read, tho' afterwards we have the Defcription of their abomi-

nable Rites, as the Sacrifices to Moloch^ viz. making their Children to pafs through the Fire j whether they were burnt to Death, or horribly fcorcht. AuThe King of Moa3 thors do not yet refolve us. facrific'd his Son, the Heir Apparent of his Throne, upon the Walls of the City, only to obtain Deliverance from the Siege by the help of his Idol, at the Price of his Son's Blood. As thofe Idols were introduc'd by the Art of the Devil^ fo it muft be that the Direftion came from him 5 1 mean as to the manner of the Idol-worfliip, and that he certainly held an immediate Correfpondence with the Inftitutors and Managers of the Idol Rites. Thefe were the Magicians and Aftrologers, who by his Direftions were inflrufted what Ceremonies, what Rites, what manner of Worfliip to offer to their Gods > and as they confultcd the Magicians for the Inftitution of their Worfliip, fo in a few Ages after the Magicians or Southfayers

and their Priefts were all Maand Southfayers. Hence the Aurufpices, the Sacrificers, and the Priefts of the feveral Temples, where Anfwers were given to Queftions, Events predidted, and the like, were the Givers of thofe Anfwers from the Oracle 5 that is in plain Englijh^ the Priefts were Magicians, and the Magicians were the Priefts, and the Devil brought Witchcraft and Idolatry to be at laft but one Sci-

were

their Priefts,

gicians

ence.

As he correfponded

perfonally

with

zen^ and the old Ara^^ in the Infancy

Alhraha* of time, and

when

his Kingdom was, as it were, but juft erefting and fetting up in the World, fo when that Perfonal Corrc-

A
dolatry, he

S Y S T E

Correfpondence appear'd fuccefsful in fetting up I^ made ic equally ufeful for the Propagating it, and the Magicians became Priefts in the Temples of their Gods. Nothing could be more agreeable to the Priefts of their Idols, than this Intimacy with the Infernal Spirits'j for the Devil^ who was always his Craft's Mafter, fail'd not as well to delude the Priefts themfelves, as by them to impofe upon the World 5 nor could he have carry'd on his Game upon Mankind without it. For if the Priefts had not believ'd that they convers'd with the Gods, when really they convers'd with the Devil if they had been all let into the Secret, and made to propagate their Religion as a Cheat upon the World, to \7hich they were to have been privy j if it had all been known to be, as it really was, a Confpiracy againft Heaven in Favour of the Devil^ and with real Defign to impofe upon and damn the World, they would never have been brought univcrfally to have kept the Devil's Council, and have come into the Plot, at the Price of their eternal Felicity^ and the Souls of ail their Friends. The DeviPs Plot would certainly have been blown long before it was, and the Priefts of the Oracles would moft certainly have firft or laft have betray 'd their Mafter, and expos'dthe whole Cheat. But the' Cafe was evidently this, the Devil found the way to delude and impofe upon the very Priefts themfelves > and not only fuggefted to them, but made them really believe, that the Gods convers'd with them, that the Voices they heard, the Anfwcrs didated
-y

by

their Oracles, the Apparitions, (^c.

were

all

the

real

Appearances of their Gods, thofe in particular whofe Servants and Priefts they were> when in Truth it was no more than a grofs Delufton, and an Appearance of the Devil,
I

of

MA

i5>3

I make no doubt, but that the Tumult rais*d by the Silverfmiths at Ephefus^ tho' they in particular were touch'd with the fenfe of their Intereft, and the lofs of their Craft and Trade, yet was carry'd on in the Sincerity of their Ignorance by thofe who caird her the Great Goddefs Diana^ whom they and all the World worjhipfds that they who cry'd Great w of the Ephejians^ believ'd her to be fo, and had not the leaft Notion of their worihipping the Devil I doubt not but the Priefts of Jpollo at Belphor^. who waited there to give out the Anfwers to the feveral Enquirers that came with their Gifts to the Oracle,believ'd that the faid Oracles were iflued by the Gods, and efpccially by Apollo himfelf 5 and little thought that they (the Priefts) were Tools of the Z)m/, to cheat and amufe the World, and propagate Idolatry ; for which the true God, who was highly affronted in the Fraud, would one Day put

Diana

them all to Silence. Thus far, I think the Clergy are beholden to me very much, for eftablifliing their Honefty at the Expencc of their Heads, and telling you they were all Fools, rather than Knaves. At the fame time it
holds
as the
ftill,

and this part can never be deny'd, that Devil carry'd on his Kingdom by the Arc

Magick, or what we call the Black Jrtj fo the Priells were the Inllruments both of the Witchcraft
and the
Idolatry,
far the

How

two

Infernal Juggles are dill car-

ried on, and

whether the Priefts in moft Parts of the World (our own, God blefs us always excepted) are not Magicians, and Dealers with the Devil^ even in their Sacreds, and by the meer Confequence of their Office j let the Padres and Men of the Tonfurc tell us, and give us Satisfaftion if they
!

can.

Wi

,5,4

A SY
We

r E

have now brought the Magicians of Mgypt^ and the Priefts of the Pagan Teoiples to be fomething a-kin> atleailvvemay fay, I have brought them to be all of a Trade \ and I believe 'tis not very difficult to fhovv you, that as they fervM the fame Mailer, fo they had their Inftrudtions by the very fame Channel, and from the fame Original In a word, that the Worfhip of the Gods, which was indeed the Worfhip of the Devil^ was diftated in the very fame way, namely, by an immediate Correfpondence with the Devil, and with all the Circumftances mention'd in the Text before quoted 5 (mz.) Divination, Inchantment, Conjuration, Appariti^
:

on,

Vifion,

Dream,

Familiar

Spirits,

obferving

Times, obferving Seafous, and flying of Birds, Eniniils of Beads, and the like.
It

may feem

a little

difficult

to

bring

all

the

Schemes of Idol or Pagan Worfhip down to a Level with Witchcraft and Diabolical Magickj
and fome will tell us, that feveral Parts of the Pagan Worfhip, or even Paganifm in general, was eflabiifh'd upon pure and jult Principles, an exaS:
and regular Virtue, the height of Ivlorals, prinof Truth, and of natural Religion, of good Government, and of Dedication to the publick Welfare of Mankind 5 nay even upon Principles of Piety, and a Homage to be paid to the Divine Being, as the firil moving Caufeof Life, and as a Debt due to that Being, for all the good attending Human Life 5 that nothing has been wanting in fome Pagans but a Revelation from Heaven, and an opening the Eyes of the Soul by Divine Infpiration,
ciples

know the Only True God. Thofe that are of this Opinion, fupport it by the Example of iSIuma Pompilius^ the Founder of the
to

-Roman Rites, and to whom the ellablifhing the greater part of the Pagan Ceremonies is juftly affign'd > who, they tell us, afted upon the higfeefl
Princi-

of
Piety;

MA
a

K.

ipj

Principles of Morality and Virtue, and even of that he went even to the utmoft length

that Nature and Reafon could

acknowledg'd kind ow'd his

go; that he not only Supreme Power, to whom ManHomage for the good receiv'd, and who would not fail, in a Life to come, to diftribute Rewards and Punilhments, agreeable to the Life andCondu6tof every Man here: Butown'dalfo that Worihip as a Natural Debt, to be paid by all Mankind 5 hence upon the Door of the Temple of the fevei al Gods he caus'd to be written, as a Dire6lion to all Mankind, this ihort Precept, a Jove princi-pium ; intimating that every A6bion of Man's Life ihould be begun with Application to the Gods.

They

add, that Numa had a profound fincere Veneration for the Creator of all things, as the Author of Life, and the fupreme God of Heaven and Earth, and that he wanted nothing to be a fincere Worfhipper of the true God, but a true Revelation from Heaven, inlightning his Mind, and

guiding him to know what way of Worihip that God would be pleafed to accept. They give us feveral other Examples of Great and lUuftrious Men, who tho' profefs'd Heathens in the manner of Worfhip, and the immediate Objeft, yet form'd their Notions upon juit and noble Principles, ftriftly adhering to the natural Principles of Religion, clofely purfuing Juftice in Government, Impartiality in matters of Right, preferving Virtue and Honour in the People, and ma-

king wholfom Laws for their better Government,

upon

all

Occalions; fuch are Lycurgus the Lacedcemo-

nian^ Confucius the Chinefe^ Solon the wife Philofo-

pher, and fundry others. They alfo name to us the Books of the Sybils^ which, fo far as they are difcover'd, they fay are
fiird

with fiimmary Rules for well- governing Man-

kind, and directing a due

Homage

to the great

2,

God, But

^6

S T S T E
thro'
fit

M
God
for wife

But let US look Ends did not think

all

this.

to accept thefe little

Ema-

nations of Natural Light, or to reveal himfelf to the Perfons j however fincere they may be faid to be in the piirfuit of Divine Light j as then they were left to the dim and dusky Shadows of natural Reafonings only, fo it appeared that thofe natural

Reafoningswere notfufficient to inform the Mind of Man concerning God 5 But that when they had done all, for want of farther Illuminations, the Devil was fufFer'd to chop in, and confound all their brightelt Ideas of Worfhip, with a horrid Rhapfody of complicated Idolatry. This very Obfervation is fufficient, or at leafl: it might be expc6bed that it fhould be fufficient, to crudi the Notions which our more Polite Gentlemen now advance, in favour of the fludy of Magick, as an Art or Science only 5 They contend that the Word Magick is greatly miftaken, and that we do not underftand what wefpeakofj that Magick is nothing elfe but a recciv'd well-guided way of thinking and ading that it is truly the Science of Reflexion, and the Art of making a right Judgment of things, by giving every Objcd, however diflant, its due Weight j thinking of things according to the true Rate of them j that the humane Judgment is in its felf infallible, and therefore in fome manner equal to the divine Being} a Light iffaed from Heaven, and darted by Emanation into the Souls of Men j which, if rightly cultivated and improved, and efpecially it fincerely follow'd, adher'd to, and obeyed, guides the Soul to underhand things in a fuperior way 5 This they fay is Magick: the very Word which intimates a laperior and divine Knowledge, leads to underftand what it means 5 and this, fay they, duly follow'd, would from the Beginning have made Men be, as the Ser* pent told them they fliould be, viz. like Gods, knowing Good and Evil.
-,

Now

of

MA

K.

ip7

Now
is

fay, are fully anfwer'd,

thefc fine-fpun Notions or Imaginations, I by taking Notice, that there

ment,

apparently no fuch Infallibility in Man's Judgunlefs affifted by a yec higher and fuperior degree of Illumination 5 that is to fay, unlefs God, the Author of all perfect and compleat Illumination, {hould add to it the Revelation of himfelf, and of his Mind and Will, giving the Man Rules and Laws for his farther Illumination, and for

the Diredion of himfelf. This appears in the Particular mentioned above, namely, that notwithftanding Man's infallible Judgment led him to the Knowledge of a Divine Being, and that there was a great firft Caufe, Infinite, Eternal and Superior, becaufe Prior to all Being, and that this firit Being had a Right to the Homage and Obedience of his Creatures 5 yet 'till God by Revelation directed it, all the Perfedion of human Judgment could never lead Mankind to a right Knowledge of the Worfhip and Homage But they funk down inthis Great Being requir'd. Idolatry, worfhipping many Gods, and Images, to the Reprefentations of Gods 3 and in a word, into the groiTefl and duUeft Conceptions of things relating to their Deities, fuch as one would think it was impoffible humane Judgment, under any manner of Improvement, could fall intoj things unworthy of GoD, nay unworthy of Men. Hence they made their Jupiter^ the' they call'd him the Father of Gods and Men, a horrid Pifture of ungovern'd Luft, a Ravager of the World, ravifhing Innocence and Virtue, transforming himfelf into divers Shapes, to obtain his vicious Defircsj as into a white Bull, to into a golden Shower, to fall carry away Europa Here is the into the Lap of Dam^^ and the like.
-,

Pidure of infallible humane Judgment Wonder no more that at laft it carry'd them all headlong into the Arms of the Devil^ and not only to be ignorant of O 3
!

15)8

A
Homage

S T S r E

of the Worfliip of the true God, but to pay the they ow'd to their Maker, to him who was their Deflroyer and Enemy. Thus Numa^ with all his Sincerity and Piety, re* Iblv'd all his Ideas into a confus'd Mafs of idolatrous Ceremonies, adorning the Priefts, forming new Orders and Degrees of his Clergy 5 and, in a word, drawing a Scheme of pompous Paganifm^ eftablilhing Games, and inhumane Fightings of Gladiators, Races and Exercifes for Sport, in Honour of the Gods Befidcs crowding the City with Temples and Altars, to innumerable and unknown Deities 3 fo that, in a word, after he had ackno wledg'd that there was a fupreme Power, a God of all the Earth, a great firft Caufe of Life, and to whom all
:

Homage was
latries,

Ideas, he yet funk

fublime all Idothe worshipping imaginary Gods, deifying

I fay,

due,

after all thefe

down

into the grofleit of

the Stars of Heaven, and offering Sacrifices, building Temples, dedicating Priefts, and making Vows to Stocks and Stones, the Work of their own Fingers, and the Idols of their own Brain. Will any one think we wrong the Pagan Inftitutions, much lefs the Inftitutors, to fay, that the T>eml had a Finger in all this? does not Satan in Policy fufFer an Appearance of Virtue and Piety to be fet up, to mock the World into true Devilworfliip? How could he fet himfelf up to be worfhip'd as a God^ and how could he make himfelf truly \\\tQod of this World, if he did not enjoin to his Worshippers, at leaft feemingly, fome Forms of Life, and appearing Principles, agreeable to the Rules of Virtue and Honour ? 'Tis by this that in general he has carry'don the Delufion, and this, as I may fay, has been the Magick of his Art, as well as the Art of his Magick. The Romans were the moft civiliz'd Heathens that the World ever faw j their Government had
in

of

MA

K.

it all the Appearance of Juftice and Moderation} they honour'd and rewarded Virtue and Honour, Love to our Country, Courage, Gallantry How did they crown thofe that fav'd a Citizen, give Triumphs to thofe that had conquered their Ene:

excell'd in the moft did they honour Chaflity in their Veftal Virgins 5 Temperance, Eloquence, Learning and Philofophy in the Perfons of thofe that excelled, and ered Statues to their Me-

mies, give Prizes to thofe

who

commendable Things?

How

mory when dead

Yet
all this

while their Religion was Devil-worfhip } their Augurs and Southfayers, and the Priefts of their Temples and Oracles, were Diviners, Magicians^ Wizards, and in the very Letter of it Dealers with the Devil^ and that in the worffc Senfey all their Sacrifices, and their Inftitution of Games, for appealing the angry Gods, were the molt horrid and barbarous Pieces of Ignorance, or heliilh Cruelty and Brutality, that could be imagined, even fometimes to human Sacrifices) and in all thofe excefTes of their Devotion, the Devil led them on blinded by flrong Delufions to fuch Performances, in order to appeafe the Wrath of Heaven, as were unworthy of God, inconliiknt with his Nature, as a bountiful beneficent Being, as a fountain of Goodnefs and Mercy, infinitely CompaiTionate to his Creatures j and who could not take Pleafure in
thofe

things

in order to

which were injurious to Mankind, be reconcird to them, or be pacify'd

by

dcflroying thofe,

whom

it

was

his glory to fave

and prote6b. All the while that they erefled Temples to Juftice, to Honour, to Virtue, and to Peace, they ftudicd ail poflible ways, by War, and Blood, to amafs Treafures, and enlarge their Empire, 'till, as the Roman Hillories confefs, they left no Nation unfubdued, except fuch as they found it not in

their

too
their

A
that
is

SYSTEM
their

'

while to Conquer j who were too powerful for them to conquer, and fo poor when conquer'd, as not to be worth the Attempt 5 or the Indians and jEthiopians^ who tho' rich, yet were fo remote and fenc'd by wide unpayable Defarts, an4 prote6bed by the excefSve Heat of the Climate, fo that it was not in their Power to aflault them. Their Armies were not able to endure the March thro' the Libyan Sands, or over the Mountains and yaft Waters of India^ under or near the EquinoXj^ and where there was nothing to fhelter or relieve them under the exceffive and violent Force of the Sun. All the reft of the World, as I have faid, they fcontinually invaded and fubdued, and matter'd not the Reafon and Juftice of the War, if the Reward of their Treafures, and the Advantage of Governing them, was apparent. Thus Cafar invaded the Gai^ls^ the Helvetians^ the Germans^ without any juft Pretence of making War, except only that of Conqueft, Plunder and Dominion. What Pretence of War had the Romans againft a quiet, a remote, an inofFenfive Nation, as the Britains certainly were? They neither ofFer'd
to fay, fuch as the Parthians^

Power, or worth

to

difturb

the

Roman Government,

or were in

Condition to do it 3 having no Knowledge of Arms equal to any fuch Attempt, no Alliances or Correfpondence with any of the Romans Enemies, no Ships to traverfe the Ocean, and make them terrible.

Nothing caird Cafar over hither to invade the innocent Britains^ but thirft of Glory, and enlarging Dominion y a Principle imbib'd from the tyrannick Nature of the Devil y to raife humane Glory, not by Deeds truly Great, not by virtuous A6lions, but by defiroying and infulting the Weak in Prefumption of Strength, and by ihedding
Blood

of
^on of

MA

K.

101

Blood to triumph over the Wrongs and Opprcftheir Fellow-Creatures.

the Reward of C^far's Ambition and Third; of Glory ? A Conqueft indeed he gain'd 5 but of what, and for whom ? a Conqueft of Innocence, and a Conqueft for the Devil 5 the fruit of which was thus to be fumm'd up: They, firfl and laft, deftroyed two Millions, fome think five or fix

And what was

Millions, of the Inhabitants 5 they fpilt alfo an Ocean Roman Blood 5 eighty thoufand Romans were killed at one time by the gallant Queen Boadicia at Ca-

now Maiden in EJfex 5 and after a Pofof above fix hundred Years, they were forc'd to abandon it with Infamy and Scandal, and fo ended jull where they began. Whence was all this, but from the Devil? whofd' Government of the World had this Magick indeed always in it, that it fpread Cruelty and Tyranny in all Parts, founded Dominion in Blood, and made the World a Theatre of Rapin and Viomolodinum^
feifion

lence.

This was the fecret Magick of his Government, and yet this was always carried on under the Mask of Juftice, Peace and Religion; that is to fay, Avarice was Juftice, and to gain the Plunder of a Nation was a fufficient Pretence to quarrel with and fubdue it: Conqueft then brought Peace j that is to fay, when Rapin or Slaughter had impoverifh'd or extirpated a People, then the Romans gave them Peace, and protected the Remnant j and as to Religion, the Subftance of it was, as above, Cruelty and Superftition. This is the Sum of the Roman Polity^ and of the Methods taken in a Government and by a People who, as above, are faid to be the moft civilized of Governments in the all the Pagan Nations and .World and this, in a word, ferves to open the Eyes of Pofterity, and betrays the Devil's Confpi'y

racy

201
fible.

A
racy againfl

s^

r s r E
in

the openeft manner poPHell difcovers it felf here, that under the fpecious Pretence of juft Government, and under the Fame of a civiliz'd Nation, governing themfelves and the World by the Rules of Jullice and Virtue, a Loofe was given to all mander of Barbarifms, Cruelty, Blood and Oppreflion.

Mankind

The Magick of

It is clear in fo many Examples, that 1 need fay no more to explain it, that the Roman Government and the Roman Religion was all founded on a Diabolical Regimen, and was maintained by the

Magick and Artifice of the Devil and his Iniirumenrs } which Inftruments were chiefly the Priefts of the Idol Temples and Worfhip, who by the
Subtilty
fort of

of their Arts (Religious Art, the worft

Magick) made fuch deep Impreflions on the Minds of the deluded World, that not the comnot the Vulgar, or as we fay the and Rabble of the People came into it, and believed the lying Wonders 5 but the learned World, the Philofophers, the Poets, Men of the moft exquifite Parts, and the mod polite Knowledge, nay of the nobleft Principles of Virtue, and who had the moft refined Ideas of Juftice and Honour, even thefe all came into the Delufions of this Black. y/r/, believed, and, as I may fay, relifhed the Witchcraft and Delufions of the Magicians and Sorcerers, and were taken with their lying Wonders j even the Cato'Sy the ^ullfs^ the great and the greateft Heroes, Philofophers, Scholars, 'twas all one, they were fwallowed up by the Arts of the Magicians and Southfayers j nay, their Kings ftooped to deal in this Black Art themfelves. Romulus the Founder of the City of Rome^ and the firft Father even of the Roman Name, was himfelf a Southfayerj that is to fay, a Magician, a Diviner or Inchanter> in plain Englijh a Dealer with the Devil, and the great Propagator of the infernal Arc 5 I fay, the great Propagator
fort only,

mon

Canaikj the

Mobb

of

MA
make
all

io3

pagator of ir, for he was the firft that inftituted the Augurs in the Pagan Worihip, and, as I faid, Hook'd in the Magicians into their Religion, making all the Wizards and Conjurers, Priefts j tho' I muft or the Devil infift upon it, not Romulus^ Numa^
himfelf , could
the Prieits Conjurers,

no

not to

Day. Some have been of Opinion that Nmna Pompilius^ who I have faid was fincerely inclin'd to Religion, as it was fimply underllood to be a meer Homage due from Man a Creature, to God the Creator 3 that he afted from a fincere Principle, and that he went farther towards eftablifhing the true Religion, than any Pagan in the World ever did before him. But they add, he was loft for want of revealed by the Light that having determined Light of his Reafon that there was a God, and that he was to be worfhipped, but not knowing how or in what manner that Worfhip was to be direded, and not being able to find out by his utmoft Search what Worfhip would be acceptable. He funk into Idolatry and Polythcifm, as the only Pattern that was before him j with this Addition, that having thus taken his Rife from a wrong Beginning, his devout Temper hurried him on into all the Extremes of Idolatry and Paganifm, 'till at length he came into this very Mifchief I am fpeaking of, I mean, Magick, Sorcery, and dealing with familiar
this
:

Spirits, that

is,

the Devil.

This is juft what I had faid already; but it is moft certain, that though at firft they aftcd upon feme Foundation of natural Principles, or if Yet you pleafc. Principles of Natural Religion they afterwards run farther into this Sorcery and Southfaying, and that with fuch an univerfal Guft of Inclination, that it became a chief Part of their Religion; and there were very few of their g^reat Men, nay even of their Kings and Empe:

rors,

104
rors,

S T S r E

but what were Magicians themfelvcs 5 and all of them, took it for a Part of their Imperial Titles, and a Badge of their Honour, to be called Pontifex Maximus^ and fometimes appeared in the Robes of a Sacrificer, and of this or that Order of the Priefts, as they thought fitj 'till at length unfufFerable Pride and Infolcnce led them to accept of divine Honours themfelvcs, to lay afide the Prieft, and affumc that of a God \ placing themielves fo above the Sacrificer, as tofuffer them^ felves to be facrificed to But this went but a little
forae of them, if not
:

Way.
At length the Chriftian Religion, in fpite of Perfecution and obftinate Reliltance, both from the Jews as well as the Pagans, began ro fpread it felf and as Chrift himlelf fays, that he in the World came to deftroy the Works of the Devil^ fo it appeared> for immediately the Glories of the Pagan Superilition began to fade, their Oracles ceaj)'d, the Priefts became dumb 5 and the Z)^i;/7, not able to carry on the Cheat any farther, threw it up ; the Augurs and Southfayersfled from the Face of the Chriitian Doftrine, and from the Preaching of the Apoftles and their Succeflbrs, as not able to exercife their Sorceries and Divinations, no not fo much as in the Prefence of the Chriftian Minifters. have two remarkable Inflances of this in the facred Text 5 one is jlcis xiii. 7. when being at the Ille of Cyprus^ Elymas the Sorcerer ventured to withftand St. Pauly when he preached the Word of God to Sergius Paulus the Governourj but for the audacious Attempt was ftruek blind by the miraculous Word of the bleflcd Apoftlc, fo being madeanlnltrument to confirm theGovernour in his Faith, and compleat the Converfion which the conjuring Wretch fought to oppofe, 'ver. 12. ^he Deputy^ when he faw what was done^ belkvedy
:

We

keing aftonijhed at the

boUrine of the

LORD.

of

MA

K.

20J

other Inftance is in AEls xix. ip. where indeed there is a double Evidence j Firft^ of the Power of the Chriftian Dotrine prevailing over the Magick and Diabolick Arts then in Pra6tice ; and, Secondlyj of the prodigious Encreafe of thofc Magical DeluJfions among the Romans^ however wife and polite a People they were; the Story is fhort, and fully to the purpofe. St. Paul^ preaching at EphefuSy made a wonderful Progrefs in converting the Pagans of that great City, to the Chriftian Faith. Some Hiflories tell us, he converted one hundred thoufand People there and in the Country adjacent j but that by the way: In a word, the Text fays, 'i^^r. 17.
the

The

of the Lord Jefus was magnify' d. And how, eminent Vi6lory over the Devil? For (bcfides the Conqueft of the Exorcifts who went about to caft out a Devil by their Conjunngs and Spells) the Magicians themfelves were converted by Paul's preaching, and that to a prodigious Number

Name

but by

this

of them,
them
them^

ver,

ip.

Many

rious Arts^ brought their

before

alfo of them which ufed cu^ Books together^ and burned

What
come

all Men : and they counted the Price of and found it fifty thoufand Pieces of Silver, a height muft the Black Art of the Devil be

to at that time, that the Books which were to be found in that one City iliould amount to fuch a Sum of Money ? I give this Account, as I have faid, to let you fee to what an extravagant height the Devil had carried this Matter j and how and
in

what manner he fupported his Interefl: in the World. But I mufl: go back to the Beginning of things, where I lefc off, viz. at the Infticution of the Jugursy who were for forae Ages the Engroflers
of
all

thefe Delufions in the Roinan Empire.

Augurs were a fort of Roman Priefts, who pretended to foretell Events by Omens, by the chattering of Birds, howling of Dogs, and other uncouth Noifcs of any kind \\\ the Air: They were

The

crcfted

20C,

YS T E

erefted into a Society, and formed in a College or Hall by the King's fpecial Order j the Number at firft was but three, one being taken from every

Roman Tribe 5 and while

they were thus few, the Dignity was very valuable, and it was highly efteemed among even the PatricH and Nobility. Servius Tullius encrcas'd their Number to Four, and caufed them to be taken only from the Nobility Afterwards ^intus and C<eneus Agellims obtained that Five more ihould be added to their Number^ and fliould be chofen out of the Pleheii or Common People. So ambitious were the Romans of this Diabolical Preferment, and fo much Honour had the Devil's immediate Servants in the World j nay, upon this Increafe of their Number to Nine, the Government was fo refolute againft lowering the Price of that Reverence and Efteem they had among the People, that they pafled a Decree againft encreafing their Number any more. However Sylla^ one of the moft bloody and cruel Tyrants of his Time, that he might, according to Cuftom, join his Care of Religion to his Third: of Blood, added fix more > fo that now their Number was fifteen. The cldeft, whether in Years of longeft {landing in Order, (I am not pofitive which) was made Father or Prefident of the College, and had the immediate Direftion of all the reft. Their Privileges, like their Inftitution, were exorbitant J for they were never to be depofed or expelled, no not for any Crime how great foever, nor their Places filled up by another. N. B. Crime did not render the Devil's Agents fcandalous in their Profeflion, but rather the wickeder they were, the fitter for the Priefthood or Augurate. How far the fame Maxim may hold in fone of the facred Order in the World at this time, if I was of their Number, I ihould not vote to have it examined.
:

And

for the Ceremonies of the Angurs Trade J for we muft note, that the Art Magick bad always abundance of dark and uncouth Uftges

of And now

MAGIC K.
as it

107

attending

it,

has

to this

Day,

raiiing

the

De^il was not done with a Whiftle, "like calling a Dog 5 or with a Beck of the Head or Hand, as we

beckon to Servants when we

to

call

them

filcntly

the Dez^il knew very well that Affair muft be clothed with Ceremony, or it his would not take with the World, or at leaft would not hold long in it. The Pagan Rites were indeed loaded with Burthcnfome Ceremonies 5 all the DeviPs Worfhipwas filled with Conjurin^s and Mutterings, ftrange Geflures, Agitations, Ecftafies, and I know not how many Diftortings of the Limbs and Countenances, wild Pradices and frightful Noifes, that filled tbci People with Terror, and with a kind of awful Horrour at the Majefty of their Gods. The j^ugurs Obfervations were attended with a great Variety of thofe things, as the apparatus to xheir Vifions, or whatever elfe they were to be .called. The Augur firft placed himfelf upon a high Tower like one of our Obfervatories, and perhaps the Tower ereded upon a high Hill, as upon the Mons Palatinus in Rome: Here he feated himfelf in the cleareft Day, or in a Star-light Night, to obferve what came by him, or in his Sight, by Day, or what he might hear or fee by Night. He held in his Hand a Lituus^ that is, a crooked Staff, with which he ufed a great many wild Gellurcs and Motions 5 and he had on, his grave Leena^ 'that is, his Southfaying Gown or Mantle He placed himfelf always with his Face to the Eaft, and at his firft fixing his Station he utter'd certain Sentences and exotic barbarous Words, which none knew the Meaning of but the Be^vil and

come

near us

himfelf.

Being

2o8

SYSTEM
:

Being thus featcd and fix'd, as I have faid, he quarters out the Heavens, or Hemifphcre rather, into four Parts or Regions, each Quarter having beforehand fuch and fuch Predidions affign'd to it If it was Day, then he was to mark every Bird that rofe up, or eame flying by, or towards him ; which of the faid four Quarters he firft appear'd in, and thert
killing his Sacrifices, and muttering over certain Sentences, joyning fome petitionary Speeches to fuch or fuch a Deity, or Daemon rather, (which

Speeches were call'd Effata) he then proceeded to Divination. If it was in the Night, he obferv'd in the like manner any fiery Meteor, any flying or fliooting Fires, any fudden Vapour, (as the Nights are full of fuch things,) or any Cloud eclipfing the Light of any particular Planet or Star of the firft Magnitude 5 and then he proceeded in the fame manner, only with fome particular Words and Mutterings^ as regarded the feveral Appearances refpeftively. In the Night, it was faid, they had the Company

them, and communicathem the Knowledge of the Things theydeTheir Divinations were arbitrary and pofiiir'd. tive, nor durft any Man ask or enquire of them thfe Reafon of what they predicted, or how they came to know that it would or ftieuld be fo and fo. A

of

feveral Spirits affifting

ting to

Provifion, Imuft confcfs, very prudent in the Priefts, and which, as the cafe has ftood with fome of them, would be very much to their Convenience to this Day, as I fhall fhow in its Place. By this taking fuch a kind of State upon thenif, they politickly preferv'd the Reverence and Efteerii of their Order, and imprinted a kind of Awe in the

Minds of the People, concerning not the Holinefs of their Perfons only, (tho' that went a great way,)
but concerning the divine Myfteries, as they were caird, which were put into their Hands > and they

were

of
^^c^e look'd

MA
upon
as

Perfons to
fecrct

K. whom

40^
the

Gods

Things than were otherwife known only to themfelves, and were communicated to the Augurs^ Favourites of the God5, for the good of Mankind. A Learned Author, fpeaking of this Myftery of Southfaying, fays, it came firft from the Chaldeans^
had commicted the moft

who

taught

it

to the Greeksy of

whom

Amphiaraus

was an eminent Proficient ; but he mentions nothing of who taught it the Chaldeans^ in which I believe my Account is the mofl authentick j name* ]y, that the Devil taught it to the Arab I have mcntion'd, or to fome other^ if any was before him; that thefe gave it to iht jEgyptians^ and Cbal"

much about the fame timejj and that the Phoenicians taught it the Greeks ^ their Prince Cadmus being an eminent Southfayer: and
deans^ and Phoenicians^
fo
.

you fee its blefled Original. In a word, as it is a particular Familiarity with the D'evil^ and depends entirely upon his Afliftance^ fo no body can contend that he was not the firft
eafily

it as an Art; fince, as I obferved, he begin a Correfpondence with Manj but it was utteiTy impoffible that Men fiiould begin a Correfpondence with him; or know where to find him, and how to call him to their Afliftahce^ whatever the Occafion might be, without his Di^ reftion, Affiftance, and Confent. As to the Introducing it from one Nation to another^ it may indeed be fomething difficult to afiigii the manner; But as to the meer divining upon th^ flying of Birds, upon Noifes, and Appearances in the .Air, the Chattering of Pyes, the, Croaking of Frogs and Ravens, and the like, I take rilucH pf that to be meer Juggle and Legerdemain of the Priefts and. Augurs; and they have carry'd on the i"ggl^"g Trade to a great PerfeSign in the farn^

Introducer of

might

Coiificry

2IO

r s rE

Country to this Day j [jiand clear Dominicans:) of which hereafter. But now for a downright Converfe with the Deyil^ I don't underiland that Satan ever ty'd himfelf down by Articles, that not only fuch and fuch a
"

as my Arah^ or Alt Albrahazen^ of whom I have fpoken, fhould be able to call him up when they pleas'd, by fuch and fuch Forms, Ceremonies, Voices and Sounds 5 but that to whomfoever they fhould communicate the fame Tokens, or Watchwords, they fhould have the fame Power, and that the very Words fhould call him or his Agents up to an Appearance, whoever made ufe of them. This would have been to have the Devil bind himfelf Prentice to them and their Heirs for ever j and to have chained himfelf down, Gallyflave like, to the found of the Words, which I take to be quite "wide of the Cafe 3 nor would it ferve his Defigns, for the Devil loves to know his Agents, and not be at the call of every Boy, becaufe perhaps his Grand-

Man

mother

told

him the Words which fhe ufed to

raife

the Devil with, or becaufe the Devil and ihe had agreed upon the Matter. But no doubt Satan, who is certainly the Author of all this kind of Magick, and which therefore and for that very Reafon is call'd by his Name, Diabolick 5 I fay, no doubt, fo he as he is the only Teacher of the Art, reaches it immediately by himfelf} that is, he makes Men Magicians^ and Wizards, and makes old Women Witches (ay and young too) by an immediate Converfe andContra61: with them only, and between them and himfelf Nor does he ilick at the Pains of beginning a-new with every Perfon, and in every Country j and this is the Reafon why the Black Art, as we righteoufly entitle it, is not the fame in all Countries, nor is the Devil talk'd to in the fame Words, for then all the Witches and Magicians

vf
gtclans

A G

K.

ill

of every Nation muft learn the fame Language; but on the contrary, as the Devil talks all Languages when he pleafes, fo he talks to every one of his Difciples in their own Mother Tongue, and directs them to do the fame to himj fo that a Roman Wizard calls him up in Latin ; a Tufcan Conjurer in Italian a High German Doftor makes his Circles, and calls his Figures, and talks Magick to him in the fuitable Tongue call'd High Dutch the fecond-fighted Highlander in /rj, and
'y

'j

the Lancajhire

Lady

in Englijh.
is

So
to
all

propitious, fo civil, fo well-manner'd his Drudges and Devotees, that he,

Satan

to

put

them to as little trouble as poflible, floops to hearken to their Summons, as they think fit to exprefs Nay, themfelves in their own, or any Language.

own, by which they amufe

familiar Friend takes
verfes

tho' the Magicians fometimes form a Cant of their their Clients, yet their

onit in good part, and with them in their own way. Even the poor Indians^ Pawaw with him in the Language of the mod Northern America^ the Ba-* mans in the Language of the Eaft Indiatis^ the IJlanders of Amhoyna in the Language of the Celebes and Mo^ luccos^ and the Chinefi in that of Grand tartary. The Magicians feem to a6t in this Part, as if the JDm/ condefcended to them, not they to him; but then this makes it evident, that he converfes Perfonally with them all, that he makes his Bargains and Agreements with them always feparately, in all Places, and in all Languages; whereas, if he gave them a general Commiilion to empower others to divine, inchant, and raife the Devil^ or evil Spirits, they muft all underftand one univcrfal Language. The fum of the Matter is this-, the Z)m/, as a Learned Author fays, has three ways by which he carries on his Kingdom in the World, and by

Pi

which

^l^

A
1.

S
all

Y S T E
his

^vhich he works and deceive them.

Wonders, which amufe

the AfFedtions and Thoughts of whether lleeping or waking 5 and this, as it Men, refpeds his caufing them to dream on any Occafion as he thinks fit, is one very coniiderable Branch of his Power. 2. By his exquifitc Knowledge of Nature, by

By moving

which he

turns the Caufes of things to his own Purpofes, and often brings to pafs fuch Events as fuic with his particular Occafions. By Illufion and Fraud, impofing upon the 3. Senfcs, binding and blinding the Underlhnding and the Eyes, both of the Body and of the Minds of willingly-deceiv'd Men. N, B. And I may add a fourth, which perhaps he was not acquainted with in former times j

namely, by familiar Agreement, Compact and Contrad with the Bright Men of the Times, who he brings over to converfe and correfpond with him, and who he ads by, and allows them to play their Game and his own together > and this is Magick.

Having then

cftablifli'd

a Correfpondence with

Man, we

are not to

Correfpondents, dance of flrange and unaccountable things in the World, that they may by that means obtain a Reputation of being wifer and craftier than their Neighbours, and may alfo be admir*d and efteem'd firfb, and confequently believ'd. Thefe Wonders they work by his immediate Hand, by his Power and Affiftance, as well as Diredion j and this I call Magick^ and it is fo in the

wonder if, to gratify his new he empowers them to ad abun-

word

Senfe.
this

To

he fubjoins a Power,

as it

may be

call'd,

over himfelfj

authorizing the Magicians or Conjurera

of
jurers

MA

K.
Aid whenever

i.^l

to

fummon him

in to their

they have Occafion for him, to demand his Prefence and Alliftance whenever they pleafe. Ic was faid of Hamed an Mgyptian Sorcerer, that he had the Devil fo at his Command, that if he did but draw a Circle upon the Ground, and (lamp with his Foot in the middle of it, the Devil would appear, and bring as many Devils with him, as the Magician ftampt feveral times on the Ground 5 and that upon their fo appearing, he could again fend themi of fuch Errands, and for the Difpatch of fuch BuiSnefs as

he required > whether to do good or evil, to bring on Mifchief, or to prevent Mifchief, as he that fo caird him up pleas'd to direftj but I do

hot vouch the Truth of ihc DeviPs Complaifance in this Particular, nor fee the Reafon of it. If the Magicians in thofe ancient Days had fuch Influence upon him, 'tis undoubtedly true that they did him great and fignal Services, for, and by it> or elfe Satan, who does not ufe to difpence his Favours gratis^ muft have fome fecret View in ir, which they or we have not yet difcovcr'd. This great Ufe which the Devil m^kts of Magicians and Conjurers, is a certain Difcovery that he is confin'd by a fuperior Hand in his Workings, and thac he can only ad by Stratagem, by Cunning, and Crafr, not by Force and Power. It is reported of a Sorcerer in Romoy that he could call for Lightning and Thunder whenever Jie pleafed, and that the Devil would produce ic for himj but that calling him up once to procure Thunder, that (hould burn a Houfe, and do great Mifchief, to gratifie the wicked Dcfign of the Conjurer 5 he told him No, he could not gratifie his; Revenge fo far, at lead: not at that time 5 and thac the fame Sorcerer did at lall confefs, that the Spirit ^hich he convers'd with, could {how his Pqwer

many

ii4

S Y S r E

many ways in a miraculous manner, but could not do any Mifchief by it. It may be true, and no doubt is fo, that the Ma^ gicians^ were they fully empowered, and at Liberty, would really do more Mifchief than the Devil himhad he the fame Power j not that their Malice can be greater, but their Policy is certainly lefs^ and as they do not fee fo far before them as he docs, fo they do not always fee into the Reafon of things, and whether it would be for the common Intereft or no: for Example j were the Devil empovver'd to fire Houfes, deflroy Families, lay wafte Kingdoms, he might encline to do itj but his Prudentials and Politicks might fometimes tell him, that it would be more for his Intereft to let it alone 3 and fo the Magicians likewife find it, I fay, for their common Intereft, to a6t by Craft and Subtilty as their Mafler the Devil has done before them, rather than by open Rage and Fury- I mean for their common Intereft as Mr?^/a^j. The^Dfi;//, could without doubt, in the ordinary Exercife of his Power as a Spirit, burn, kill, deftroy, and in fome fenfe put an end to God's Creation But this would not anfwer his End 5 he knows his Maker is his Governour, and could if he pleas'd punifh him immediately, even as he cxprefles it in the Scripture, hefore his time : And he knows likewife, that when he had dcftroy'd, and made havock of Mankind, God could, v/ith the Breath of his Mouth, form a neW Species, and that fuch a Kind as he fhould have no Power over; and therefore 'tis not in ihort the
felf,
:

Devil's Intereft to

make
as a

that Spoil in the

World,

which

as

an Angel,
fetter'd

powerful

do; and

efpecially if

we

he might fuppofe him not to be

Spirit,

down to fuperior Limitations, which however we know to pur infinite Satisfachain'd and
ction that he
is.

of
is

A G

K,

i,

In a word, theZ)^i'7Ts Bufinefs, and all his Aim, not to deftroy, but to damn Mankind 5 not to cut him off, and put his Maker to the trouble of a new Creation, but to make him a Rebel, like himfelf 5 and even this he is fain to bring to pafs by Subtilty and Art, making ufe of Man againft Man, arming Flefn againft Spirit, and fetting Nature in Defiance ^i the God of Nature j and this by fecretly correfponding with fome of the worft and vileft abandon'd Wretches that he can findj inftru6ling them, and teaching them his own Methods, and fo making them Traytors to their own Kindj drawing them in to engage wich him in ruining the Souls and Bodies of others, and concerting Meafures with thefe corrupted Inftruments, whofc Principles he has firft debauch'd, that they may a6fc and do for him, and in his Name, all the Mifchief which he finds it is not for his Purpofe to do himfelf.

thus lies behind the Curtain himfelf, not fecn, or at leaft not publickly, he correfponds moft pundually with thefe Agents, empowering and directing them by a great variety of hellifh Arts and Contrivances to work Wonders, amufe and impofeupon Mankind, and carry on all his And this is that we call the Black Affairs for him. Art, and fo I am come back to my Text. If it be true that the Devil is the Prince of the Air, then he can form Tempefts in ir, can poifon and infet it fo, as that all Creatures, Humane as well as fenfitive and vegetable, fhoiild perifh in it But as he is yet a Prince under Limitations and Re* ftriftions, fo he can exert no more Power than he hasj and when his humane Agents, who are therein worfe Devils than himfelf, would be for Conflagrations, and general Deftrudlion > He wifely, or rather cunningly, puts them off, and diverts them, without telling them, or giving them room to

While he
is

and

P 4

thinkj

tij

'

S Y S

T E

think, that he really has not Power himfelf to cn^ able them. It is impofUble to clofe this Article of the Magicians Power being limited, without an agreeable Reflexion upon the modern Furies of our Age, your Party Leaders, and Politick SchemeJMakersj what merry work they would make in the World, if the Devil^ their Head Engineer, was not limited, and not in Condition to truft them with the Power of doing Mifchief as they defire it. Perhaps the Scnlb of this Limitation in the Power of iheir chief Correfpondcnt is one Reafon, that however fludious they are to do Mifchief, yet they have not fo much ftudied the Diabolical Art as they would otherwife have done 5 in a word, they arc not com pleat Magicians^ becaufe they fee the Black Art is not wicked enough for them, and they can-

pot obtam a Power by

it

to out-fin the Devils

it felf The Artifts are certainly very helpfpl to the Devil^ as well as the JDevil to them: For as he is obliged to work by

But

comeback

to the Art

Stratagem, not by Force, all his Cunning is employ'd to carry on his Kingdom and Government in the Worlds and this brings me to the Reafon why the Devil does not care to a6t in Perfon, in jnoil: cafes of his Adminiftration ^ but to employ thofe People, whom we call Magicians^ that they

may
Art,

ab

with

his full

Dire6lions,

and tho' with

ftand bis

yet with

Ground againil: Under the Cover of

infinite
all

Power alfo fufficjent lb all humane Oppofition.

by

thefe Agents he afts

Succef?,

their Influence he carries

with on

his Affairs, and efpecially thofe of Kingdom and Dominion, in which it is not for want of Impudence if he does not rival or indeed dethrone his Maker. By his fecret Correfpondence with them it is that he fills the World with fham Won4crS;, and falfe Stories, which being detefted and
'
'

expoipd^

of
i)^z;/7} neither

MA G
No

K.

\x7

cxpofed, reflects upon the Magicians^ not upon the indeed ought it to afFe6t him, for that it is not for want of his Affiftance if any of them mifcarry, but from their expeding more from him than it is fit he fhould grant, or than perhaps it is wonder then he is fo in his Power to grant. ofKcious, and fo willing, that he runs and goes, and dances Attendance upon a fet of ignorant Ma-glciam-, I fay ignorant, except only as he inftrufe them J 'tis evidently, becaufe he makes his Advantage of them, and they aft for his Account.. *Tis then apparent, that the Magicians are Inftruments by which the Devil carries on his Politick Affairs in the World. It is time then, in the next Place, to enquire in what manner they perform it, and from what Principles they adj and

then
their

we

fhall

come

to

merry Proceedings

fome Hiftorical Account of in the World.

System

<?/^

Magick,
11.

PART
Of the
Black Art
it

INTRODUCTION,
felf ; what it really isj why there are feveral differing TPraBices of it in the^ feveral ^arts of the Worlds and what thofe Traiices are ; as alfb^ what is contained in it in General,

which

all along, till now, fpoken of the general Correfpondence of the Devil with Mankind, under the Head of Diaholick Magick^ as a meer Intimacy only I have reprefented it as a Method the Devil firft took, to form his Intereft and

^'Have

'j

Acquaintance with Mankind, when he was drown'd cut of his Kingdom in the old World by the Flood.
'Ti3

of

MAG
5

K.

11^

'Tis too certain that the DevH afted by this Method at firft, for the Propagation of his own Defigns only, and to fet on foot a new Adminiflrati*

being for many Reafons not openly and barefacedly in the World as a Devil 5 but now 'tis alfo as apparent, that, after the Devil had thus eflabliihed a Corre^ fpondencc, he foon found Man as forward as himfelf, as willing to embark with him and engage, as he could defire 5 nay fo forward in the new Trade, fo eager for Mifchief, fo glad of being veiled with Power (tho' Infernal) to do it, and to gratify thofe vilell of his Paflions, Envy, Revenge, Malice and Strife, that the Devil himfelf, as is obferved in the laft Chapter, is forced to retrain him, and gently to divert his Thoughts to fome lefs violent and lefs deflru6i:ive Methods; not being willing, and fometimes indeed not being able, to at fo much the Devil as thefe new Hell-fire Agenis would have him a6b it. The Correfpondence being thus fettled between the Devil and the Magician, and the Treaties between them figned, ratified, and exchanged in Form, the Inftrument (iVlan) is immediately furnifhed by the Employer (Satan) with all neceffary Qi.ialifications for his Bufinefs, and is compleatly qualify'd for an Infernal Mountebank > and fo he falls to his Juggling-box and to {hewing his Tricks, his Pa wawing and Conjuring, and in a word, exercifing his new Acquirements and Hellifh Talents upon Mankind} and rhis we call, and that with a great Propriety of Speech, the ART. The brief Definition of what we call the Black jirt^ that is to fay, as I would have ic be underflood in the reft of my Difcourfe, is, that it is a new general Term for all the Branches of that Correfpondence which Mankind has maintained, or does, or can carry oH; between himfelf and the

on of

his Affairs

it

his Bufinefs tb

a6t

BLACK

Devil,

J20

A
Law
oi Mofesy

r S T E

Devilj between this and the Infernal World j comprifing all the eight Particulars which I mentioned before, as they are taken frbm the Prohibition of them, and the Declaration againft them in the
viz.

DivinifJg^ the

fame

as Southfafing,

Ohferving of 'Times. Ufing Inchantment,

Witchcraft, Charming^ or fetting of Spells. Dealing with Familiar Spirits, IVizardizing,^ or Sorcery^ thought to be the fam^ as Witchcraft, but miftaken.

Necromancing,

of thefc, or of any of them, or of arc tounderftand by this general Term the Black Art \ and as thefe feveral Parts are exprefs'd after a differing manner, and per^ haps praftis'd in a differing Form in feveral and remote Parts of the World, it may be neceffary to give a brief Defcription of them one by onej that fo when we name them apart, I may yet be rightly underflood, and may need no more Digreflion? for Explanation of Terms as I go on. A Diviner I underftand to be the I. Divining, fame as was antienly called a Southfayer-y this is exPral:ice
is

The

all

of them,

what we

prefly confirmed in Scripture, if you will take iis Authority for any thing, Acts xvi. i6. ji certain

Damfel
*ivho

pojfejfed with a Spirit of Divination met us, brought her Mafier great Gain by South faying
:

So that Divination and Southfaying

thing.

is

the

fame
here

N, B. Obferve
Devil
'y

that

this
is

Divination

is

called a Spirit, that

Paul

caft

and he was him out of her.

to fay, the Devil^ or ^ really in her, for 'tis faid,

This

of

MA

K,

lii
'

This Southfaying alfo, as we arc to underftand it, contained all thofe leflcr Pieces of low-priz'd Art, called, telling Fortunes, refolving Difficulties, find* ing out and difcovering fecret things j and perhaps all the juggling Part pra61:ifed at this time > and that without any Correfpondence with the Spirit Python that Paul caft out, or any other Spirit but that of Fraud and Legerdemain, which the Divining or Southfaying is only made a Cover to. 2. Obfervers of 7'mes, Thefe I take to be fome, who, by Correfpondence with an evil Spirit, declared fuch and fuch Days or Times to have a
particular Fatality, fo that

no Bufinefs which was

undertaken on that Day could profper j and this Part of the Black Art may take in fuch as carrying on the Study of judicial Aftrology to the extreme, and to the Gates of Hell, afcribe Events of Things to the Government and Influence of the Stars, and that Influence to be fo or fo direfted for Good or Evil, according to the particular Polition, Oppofition, Conjun61:ion or Situation of thofe Stars or Planets in differing Houfes j as if thefe could be the Directors of the Fate of Perfons, Families and Nations > and that the Events of things were directed by them, and by the Seafons and Times of their Stations here or there in the Courfe of their ordinary Motion, whether dire6t or retrogade: In a word, the Pra6lice of judicial Aftrology, tho' not a dealing with, or by the Help of the Devil^ is condemn'd here, as being a plain robbing Divine Providence of its known Glory, in dire61:ing and difpofing both Caufes and Events in all things relating to the Government of Mankind, or indeed of the whole World, and afcribing that to the poor innocent unconcerned Stars or Planets which is fmgly in the Dilpofition of him that made them. The Stars and Planers are no intelligent Beings j the^ have indeed a vegetative or adivc Life, but as to

Know-

222
fairs

A
Knowledge

S r S T E

or Acquaintance of or with human AF-' they are entirely lifelefs Bodies, utterly incapable of influencing or diredting any thing, or of any Motion or Adion, other than by the Direftion of the fatne Power and Providence which made and guides them in common with the reft of the World. Thefe are varioufly de3. Uftng Inchantments, fcrib'd by the Ancients 5 but to explain it by our modern Terms of Art, this is what we call Conjuring; and this is certainly performed by the immediate Agency and Afliftance of the evil Spirit, when the Magician ufing thefe Inchantments, works by the fecret Aid of the Devil fome wonderful thing, fo as to furprife the Beholders, and make them think the Operator is vefted with fupernatural Power, and confequently is fome exThus when St. Paul healed the traordinary Man. lame Man at Lyftra^ the People, furprifed with the Miracle, cry'd out prefently, ^fhe Gods are come Thus the Madcajn to us in the Likenefs of Men. gicians in Pharaoh's Court made Frogs, turn'd the Water into Blood, and the Rods into Serpents by their Inchantments, that is to fay, by the immediate Hand of the Devih, who was permitted, k feems, to increafe the Phguesof JEgypt^ doing MifBut I do not chief being his particular Talent read that whenever jiaron and Mofes denounced any of thofe Plagues, the Magicians could ftop or done that if they could have prevent them 5 but it indeed, they had been worth Notice, was quite otherwife ; for, left they fhould boaft too much of their Power, they were reftrained, and not able to make Lice, tho' they had made Frogs and Serpents but they were obliged to acknowledge in publick, that they were unable to do it, that it was the Finger of God, and that he had put a ftop to their f nchantments 5 in a word, it made them acknowledge that, according to an old
:
,

of
from thence,

MA
OD
it

K.

2Z3

old Proverb which, for ought I know, is derived G is above the Devil. This is indeed the blackeft pare 4. Witchcraft.

of the Black Art

felf:

I
is

need not defcribeit any

a Power received immediately from the Devil to do Mifchief j to gratify Rage, Envy, Malice, Revenge, and the vilell Paffions of Men, giving it into their Hands to bewitch Men, Cattle, Places and Things 5 to burn and deftroy, tho' limited, as hinted before in many Particulars 3 the Effefts of this Witchcraft we often fee, and fliall fay more to it in its Place. This includes Perfons being immediately agitated by an evil Spirit, carried often violently into the Air by the Help of the DeviU and being able to carry away others in the Air alioj and noc toinfift upon all the improbable things faid of them, and faid to be done by them> yet chat the Devil certainly plays his Pranks by thofe Tools fomctimes in a mod extravagant manner, I muft grant.
farther than this, that it

Why

generally pra6tis'd by old only, is a Point to be confider'd by itfelf. In this Article of Witchcraft is included what we call an Evil Tongue, an evil Eye, Curfing, Blading,
it is

Women

Bewitching, and abundance of Hellifh thmgs which thofe Creatures are permitted to pradtife, to the Hurt of thofe that they point their Malice againfl. f. Charming. This is certainly a Piece of tJie Black Art, and confifts of divers Branches, fuch as fetting Spells, drawing Circles, within which if the Perfon to be operated upon fets his Feet, he fhall noc be able to ftir out of the Compafs of it without Leave from the Charmer j likcwife Dozings, giving Filters, Potions, and Hellirti Contrivances to caufe Barrennefs, Impotence, Idiotifm, Lunacy, Love, Hatred, and abundance more namelefs Wickcdnefles, which nothing but the Z)fi;;7 and Father of Mifchief could empower them to ^0. 6, Dealing

[x24

^^

SYSTEM

was more immediately proper

mean, fuch

This is wKat 6. Dealing with Familiar Spirits. to a Magician 5 I

a Diabolical Magician as I have been and as the Title exprefles it, is an imdefcribing j mediate converiing witH a Z)^w7, who always attendis him at his Call, to come and go as he pleafes, to confult with, be advifed and direded by, and in a word, to do for him whatever He, the Magician
defires.

Thus we read that King Menaffes dealt with the Devil the Text fays exprcfly, he ufed Witchcraft and Inchantments^ and dealt with a familiar Spirit KvA who could doubt it, from what followed? nothing but a Man abandoned to Hell, arid that had the Devil at his Elbow^ could have been prevailed with to do what he did, which at that time was the mod dangerous piece of Impudence that ever had been heard of, viz. to fet a carved Image in the very Temple, the Houfe of God. 7. Wizards. This fome take to be nothing but what they call a Man Witch 5 but in the Pra6ticc it hath been carried farther^ namely, to be one that confults with the Devil, to give Anfwers to difficult Queflions, to reveal and difcover Corifpiracies, and to govern the greater things of Lifej as to blaft ot fucceed the Enterprizes of Princes and People 5 to tell and foretell the Succefs of fuch and fuch Undertakings j and even to influence the Undertakers. Such a one as this was Baalim, who being fam'd for a Wizard, was fcnt for a long way by the King oF Moab to curfe the Camp and Army df the He'y

brews.

ufed in our own Country Kind is a Warlock, the antient Import of for this which was one that could give good or bad Speed to any Undertaking, or at leaft could foretell whe-

The Northern Word

ther the thing enquired about ihould fuceeed or no*

Wa

of

MA
:
:

K.

xif
con-*

have abundance of merry Tales fcatter'd a-* broad in the Oral Tradition of antient times, and

We

among

thofe antient things called Old

Women^

cerning Wizards how the Kings and Princes ufed to eonfult with them, before they undertook any They tell you in the Norths great Enterprize how an old Wizard warned King 'James IV of Scotland who was killed at Flodden Field^ not to paft the 7'weed with his Army, but encamp on the Nor* thern Bank of the River^ and that if the Englijb paflcd the Water of T^weed to attack him, he fhould certainly defeat and overthrow them j but that if he fought on Englijh Ground, he fhould lofe both his Army and his Life 5 which accordingly happen'd. They relate the fame of old Mother Shipton in England^ who, (tho' fo many Fables are made of her) was a real and known Perfon, and was not a Witch or a Prophetefs, but a iVarlock or Wizard^ and 'tis certain fhe did foretell to Cardinal fFoolfey his falling into Difgrace at Court, his Lofs of the King's Favour, and his Death > all which according* ly happen'd. 8. The lalt of thefe is a Necromancer^ a Word very antient, and containing indeed the Black Ate in its full Perfedbionj this being One who not like the Wizard foretold or prediftedj hut who, when the People Came to him, would carry them to his
Originals, that
is

to fay,

would go

to

work, and

bring the Devil up by his Art to talk with and do their Bufinefs for them himfclf> and this indeed might properly be faid to be a Teacher of tha Black Art, that is to fay, not that he could tie the Devil down to appear to the Perfon, whoever iC was, that he took a Fee 0^^ and be at his Summons as he was before at his the Necromancer s own> but if ever any Perfon had a mind to come into the wicked Clafs, and have a Perfonal Conference with the Devil in order to make a Bargain with

CL

him,

Z2i

SYSTEM

him, the Necromancer's Bufinefs was to raife the Devils prefent the Stranger, bring them acquainted, and then leave the Bevil and the Man to agree the Matter among themfelves. In a word, the Necromancer, (like the famous

Mr. TVhifton of good, lying, merry Memory) was the DeviPs Broker, neither more or lefsj he brings Grift to the DeviVs Mill, Cuftomers to his Shop, and farthers his Trade, and his own Gain by the ordinary Method of his Employment. It is true thefe blackeft of the Black- Art Men have a great many other things in their Praftice, befides that of brokering for the Devil they were ufed to raife Storms, Whirlwinds, and Hurricanes, by which they made themfelves very terrible to rhe People, as if it was in their Power to do all the
-y

mifchievous 'things in the World: By this they brought in their Cuftomers, for the People ufually brib'd them, as the Indians worfhip the Devil that he may do them no Harm. The ftrong Opinion the common People had of thefe Men in time paft was fuch, that they would go to them for Rain in Drought, and for fair Weather in Harveft, for Abatement of Floods, and for protebing their Cattle in Lightning and Thunder. To fum them up all, the Diviner and Southfayer, the judicial Aftrologer and Conjurer, the Inchanter and Charmer, the Witch and the Wizard, the Necromancer and Dealer with a Familiar Spirit all put together and pra<5lifed in their fulleft Extent, make up this One Black Art which I am fpeaking of, in its Perfe6tion 5 and in this Senfe I am to be underftood in the following Part of this Work. Only rake a few Hints by way of Obfervation, on this Occafion, viz. that the Devil has fome little Out-lyers and fculking Operators in the World, and which he makes great ufe of, which may not be faid to come under any of thofe Denominations > as
par-

of Wind

MAGIC K.
Men
in Scotland-^ the

ij;.

particularly our Second-fight

Merchants in Norway^ who fell fair and foul Weather, Storms and Calms, as the Devil and you can agree upon a Price, and as y >ur Occafions require Alio in l.apland^ Mufcovy^ Siberia and other Northern Parts of the World, he is faid to a6t by differing Methods, and govern his Dominions by a more open and arbitrary Method, not prcfcribed and limited to Art and Craft as ^e does here. We have alfo f >me new Praftitioncrs in Magick among ourfelves, who deal with the Devil in a more exalted fublime Way, and who, for ought I know^ are able to teach the Devil fomc new and moreaccurate ways of managing them, and the reft of the World too, than ever he knew before. In a word, inftead of enquiring at the Devirs Oracle, and learning from him, I think the Devil muft even come to School to them j for as Alphonfus ot Caftile faid. If God Almighty had confulted ivith him when he made the Worlds he could have Jhcwed him how to mend it : So certainly, if the Devil had confulted thefe Gentlemen m his firft Rebellion, they might as well tell us, they would have fhewn him how to have martial'd his Army better, and perhaps not have loft the Day as he did 5 at leaft they would take upon them to give him new Meafures for his prefenc and future Conduft, that fo he may rebell againft Heaven again v^^henever he pleafes, and ifhall be fure to carry on the War (at leaft defenfively) with better Succefs than ever he did before. have alfo fome modern Se6ls of Hellilh Divinity not formerly known, no not to the Devil which feem to partake of the Black himfelf > Art in a peculiar manner, and which, tho' not contained under any of the eight Heads already mentioned,

We

yet the ProfefTors claim to be incorporated among the Devil's Graduates, and may be juftly eftecmed Members of the Society of Deceivers > and that ihcy Q. z

xis
fite

Y S T E

they have pradifed the Black Art in a more exquiMethod than any that ever went before them; of whom, and of their Art and Management, if I may obtain a Freedom of thinking in an Article of fuch Importance as this, I may give you a very profitable Defcription in the Procefs of this Hiflory.

There remains a Vacancy too for our Friends of the Legend and Calendar, among whom we ftiall find certain Red Letter Black- Art Men who deal with the De'vil under the fan(5tify*d Vizor of the red Hat ^ the Coul^ and the 'tonfure\ among whom, I fay, many have been, and many flill may be Agents of Hell in the moft abflrafted Senfe, and therefore cannot be denied to be Pra6bitioners in the Black Art, as efFcftually, and to all Intents and Purpofes, as fully as ever the Monks of Loudon, or the Patrons of Father Jetzer^ and the Maid of Kent .of all which in their Order,
',

CHAP.
Of Modern
in its

I.

Magick, or the Black Art as now

TraBice and TerfeSiion.

antient Magick having by a long Succcflion of Art and Time been handed down to the Grecians, and from them to the Romans, we cannot but acknowledge that they went a great way to the improving it, for they mingled the Black Art fo entirely among their religious Worfhip that it is not to this day poflible to diftinguifh between the Rites and Ceremonies of their Gods, and the Inchantments and Charms, Conjurations

TH E

and Divinations immediately direded by

I

the DeviL

'of
I

MA

K,

iz;

'^

I have mentioned fomething of this already in their Augurs^ and the feveral Inftitutions of Romu^

others; but nothing fa the Black Art to be blended with their Religious Rites, and the Craft of the Devil with the Worfhip of their Gods, as the fetting up Oracles^ giving Refponfes, and folving Doubts, as if by Enquiry of the Gods > whereas indeed it was all managed by the Craft of the Defolemn Knaves the *vil^ and the Agency of thofe Prieflsi and this I call Ecclefiaftick Magick. There was not a little Knavery in the fetting up the Augurs, in the Divinations and Predidtions from the flying and chattering of Birds 3 and before that, in the Priefls poring upon the Intrails Here this of the Beafts facrificed to their Gods Art went fuch a length, that the Truth is, the Devil faw himfelf outdone by the Priefts, and the Witchcraft of Superftition went beyond all that Satan himfelf ever pretended to in the firft InSo far did the crafty and avaritious Priefts llitution engrofs the Devil's Bufinefs, that they really feem'd to take the very Trade out of his Hand, or as we fay of an invading Tradefman that fets up under his Mailer's Nofe, he takes the Bread out of his
lus^

Numa

Pompilius^ and

efFeftually difcover'd

Mouth.

The Greeks were the mofl: fuperftitious of all the JD^wV-Worfhippers in the World, worfc than the Perjians and Chaldeans^ from whom they borrowed all the Fundamentals of their Idolatry, and far worfe than the Romans^ who were afterwards their
Scholars: Image and Idol Worfhip were Eflentials in all their Temples, which the Romans at firft rejedbed with Difdain; even Numa Pompilius^ihe moft devout and fuperftitious of all the Romans^ defpis'd it; and many of the moft learned of the Roman Authors exclaim againft it as abfurd and ridiculous however they came into it afterwards alfo.

But

2.30

YS r E
:

But the Greeks^ I fay, from their particular Love to Superftition, were the firft that worfhipped the Images of their Gods thus you read of the Ephe^ fiam having the Image oi Jupiter which came down
from Heaven 5 in like manner they had particular Images in every Temple, and Temples almoft in every Corner 5 and being the fitteft People to be thus impofed upon and deluded, the Priefts who were
equally fubtle there as in other Places, invented (or the Devil dire6ted them to) that grofleft of all Cheats,

the Oracles of their Gods

to whofe Temples they j conftantly repair'd for Anfwers in the moll difficult and doubtful Cafes j and the Romans took it from

them.

Thefe Oracles were indeed the Devil's Mafterpiece, for here the Priefts and himfelf juggled together in fo notorious a manner, that no Contrivance for putting a publick Cheat upon the World ever met with the like Succefs The Devil affifting the Priefts gave Anfwers in the moft fubtle, doubtful and ambiguous Terms imaginable, fo that they frequently pofiefled the People with a Belief of the Things predifted being come to pafsj whereas it was all owing to the Double Entendre of the Anfwers, v/hich left things to be underftood any way the Priefts thought fit, and left the Priefts room to fuggeft a Correfpondence between the Oracle and the Event, when indeed there was no manner of Similitude, no Coherence, or any thing
:

like

it.

Hiftory gives feveral Examples of the ambiguous doubtful Anfwers of the Oracles, and yet fo bigotted were the Greeks to their Notions of them, that on the Day of the great Battle at Platan with the Ferfians they would not give Battle, tho' the Enemy was upon them, and began to trample down their Infantry with the Horfe, till they knew the Will of the Gods, as they exprefs'd it, and had a
full

of
full
ftill

A G

C K.

xn

Anfwer from the Oracle 5 the Soldiers fitting upon the Ground, and letting the Enemies cut them in Pieces. But as foon as they had undcrftood
and that the Oracle had given its Anfwer, that their Sacrifices for Vidory were favourable, their Commanders afluring them that the Gods were propitious, and that they had a Promife of Viftory, they immediately rous'd up from their Seats, form'd their Battalia or Phalanx, and fell on with fuch Fury, that the Perfians and the other Greeks that were confederate with them, were utoverthrown, and cut in Pieces. not be amifs, in order to fliow the World how great the Powers of religious Infatuations were, and how far Mankind may be impos'd upon, to give a fhort Account of but that one Day's Action between the Grecian Army under their General Paufaniasj and' Mardonius Leader of the Army of Xerxes the King of Perfia, The Per/tan Army confided of three hundred thoufand Per/tans^ the Flower o^ Xerxes' s Army; and fifty thoufand Gr^^y^j i thehans^ Macedonians ^nd 7'bej/aliam^ Auxiliaries or Confederates with Xerxes. The Athenians and Lacedemonians confided of no more than forty thoufand Grecians^ but old Soldiers, and well arm'd, commanded by P^/(/^;^/^x, to whom they had join'd indeed feventy thoufand Auxiliar Militia, but thefe were only raw and unexperienced People; nor had they any Dependancc on them for their Valour or Difcipline, only for making Excurfions, plundering, and the like. ' The Greeks had fent to enquire of the Oracle * at Delphos^ to know the Succefs of the War, and ' were anfwer'd, that they fiiould certainly have ^ the Vidory, provided they fought the Battel up' on Athenian Ground^ or in the Plains of Ceres ' and Proferpinay and made their Prayers to fuch ^ and fuch Gods, Demy Gods and s, (Exterly
It will

Nymph

0^4

'

celknt

*3^
<

4
^

S T S T E
and Magick
to

ceJknt Conjuring

patch up ReligioH

*
'

^
<

with/ ' This Anfwer of the Oracle was an apparen; Cheat^ for no body knew where this Piece of Ground could be: The Plain of Ceres was indeed op jithenian Ground-^ but then it was not near where the Armies lay, and they being inferiour in
Force, could not chufe their Ground, or fight pleas'd 5 But there was an old Temple pf C^res and Proferpina^ near their Camp, and iikewife fome dedicated Places ftcred to thofe Nymphs and Demy Gods fpoken of upon Mounp Ctiharon-y but then the Land belong'd to the Citizens of Plataa^ and not to the Athenians^ and this perple^'d them much. f While they were in this Uneafinefs, the Plataans^ to Ihew their good will, and encourage the Army, beftow'd all the. Lands which thofc Temples and dedicated Places flood on, and for a large Space round, by Deed of Gift on the Athenians^ fp to caufe them to fight on jlthe^

where they

*
*

*
f

*
*

*
* ^

*
*

nian Ground. ' All things being thus clcar'd up, and the Armies juft ready to engage, the Grecian General f * caufed Sacrifices to the Gods for Viftory to be * brought to the head of the Troops j nor would * the Athenians ilir, or llrikc a Stroke, till they f were ended, and that the Priefls gave Signals of * the Fortunate Omens. The Perfian Army adf yanc'd, the Horfemen charg'd in upon the fore^^ Clouds, and f moft Troops, the Arrows flew in f inany were flainj but 'twas all one, the Soldiers f fat upon the Ground, and would not ftir a Foot. ? But as foon as Paufanias had Notice that the * Sacrifices were happily ended, and that he found * thpfeTokens in the Entrails of the Beafls, which the f Superflition of the h.^^ eftecmed Fortunate, and he immediately caus'd the I Signals of Succefss
\

Army

of
'
'

MA

K.

133

Army

'
'

to raife a Shout, and gave the Signal of Battel: Upon which the Soldiers fuddenly rife up upon their Feet, with Acclamations, and receiv'd the Charge of the Barbarians in fuch excellent

'
' '

* *
'

Order, and with fuch undaunted Bravery, that notwithflanding the Enemy came pouring in upon them with their Multitudes, expeding to bear all down before them, yet the Perftans were repaired, and utterly overthrown, and Mardonius with above three hundred thoufand Men kill'd

'

upon the Spot.

ftition,

What Ecclefiaftick Magick was this what Superwithout ground The Sacrifices would have
! !

gone on, tho' the Armies had engag'd j or if not, why were they not brought fooner to the Place, and how in a few Moments more might the whole Army have been cut in Pieces without Refiftance, for want of the Ceremony of a timely Sacrifice?
JBut fuch is the Power of Superflition, and to fuch a degree of PofTeffion or Infatuation had the Devilj by the means of his Inilruments the Magicians^

brought Mankind. This I take to be the Meridian of the DeviPs Influence, and when the Magick Diabolical was at its greateft Height. The Romans were fuperftitious enough, but not fo grofly given up and yet theGr^fians were a wife Nation j the Athenians were fam'd for Wifdom and Knowledge j for Philofophyj Arc and Science flourifh'd among them to a degree be-? yond all the reft of the World. Nay they defpis'd the Wifdom of all the World in comparifon of their own j yet fwallow'd up with the Magick of Superftition, they were in ftiort bewitch'd by a religious Sorcery, and run into Superftition to aij excefs equal to Madnefs and Diftration.
:

above, followed them at the the vvifeft of their Leaders rejeftcd the Image Worfhip of the Greeks^ nay
I faid

The Romafis^zs

Hells-,

and tho' at

firft

ftpofl

134

A Sr

T E

flood out one hundred and feventy Years from Nu^ rna Pompilius^ cfteeming it abfurd and impious to reprefent things glorious, by things bafc or mean; yet 'Tarquinius Prifcus following the Ufage of the Greeks^ (who, I fay, of all the Nations of the World were the moft deluded by the DeviQ brought in the Cuftora of fetting up the Images of their Gods in their Temples; and in fome Ages after, this Ufc of Images came up to fuch a height, and multiplied to fuch an infinite Number, that it was next lo impofSble to know them one from another, but they were oblig'd to write their Names over their Statues and Images ; and the Numbers of their Gods, and Demy-Gods, grew up to fuch a Multitude, that they were oblig'd to marfhal them into Regiments and Claffcs, Degrees and Orders, and even of them too many to repeat. Such as Dii
Confentes SekSii^

Dii

Patritiiy

Dii Medii

Infigniores^

Dii Mediorum or
leftial

common Gods,

Terreftial and Cce-

Heroes, Gods and Demy-Gods, Nymphs, word, an infinite Throng of Gods. Happy Art! however Infernal and Diabolick, that could furnifh Gods from the Street to the Capitol; nay Dunghil Gods, Door-keeping Gods, and Senate- Houfe Gods, Dii Cgnfcripti^ and above all the reft, as the Learned Ladlantius fays, the Rabble
sind in a

of Gods beatify 'd by Men.

Epimenides Cretenfis

erefted in the Athenian Plains the famous Altar to

the Dii Ignaiii^ the Unknown Gods, of which St. Paul took Notice, for it remain'd there to his time, when he made that fam'd Oration, Inimitable for its Eloquence and Beauty of Language, as well as Excellence and Strength of Argument, when he ftood upon Mars- Hill at j^thens^ confuting the Wifdom of the Philofophers, and perhaps Magi^
cians.

And whence now came

all

this

Ignorance and

Superftition? but from the early Delufions o{ the Devilf

of

MA

k.

23J

DeviU carry'd on among Men Sy the help of this we call Magick or Black Art^ and in all its feveral Compofitions ? that is to fay, as above. Divining^ Southfaying^ Inchantment^ Whitchcraft^ Sorcery^ and dealing with Familiar Spirits^ Necromancy^ and the
Devil,

introduc'd Enthufiafm, Enthuup Idolatry, and then Witchcraft and Magick brought down the Minds of Men to a Meanncfs fit to be deluded by them. It may not be improper to obferve here, that the
things
fiafm brought

Thefe

Black Art^ as thus explain'd, may be lefs needful in thofe Days, when the deluded World was more eafy to be impofed upon and cheated, than now, when the World fcem to have their Eyes open, and require more Artifice to impofe upon them with. In the Grecian and Roman Times, the Minds of Men untaught, and without the Affiftance of Divine Illuminations, were cafily impos'd upon, given up to flrong Delufions, and to believe Lies 5 they were bigotted by the Priefts, and by their own Native Superftitions,* and were eafily deluded to worihip any Gods, every bodies Gods, and even as above. Unknown Gods, Happy Ignorance compared to our Age, who by their Excefs of Knowledge and Senfe are arriv'd to a degree of Liberty, from the Slavery and Bondage of all Religion^ that efteem themfelves wife, in having found out a new Happinefs for Mankind, freeing him from the Chains of Doftrine and Principle, triumphing in a State f compleat Atheifm and Irreligion, and inftead of worfhipping many Gods, favc themfelves the trouble of Idolatry, and worihip no God
!

at

all.

Pains,

be confefs'd it has cofl: the Devil fomc he has employed a world of Agents, and beftow'd a great deal of Magick, to bring this to pafsi nay, in my Opinion it feems that he never was
It mufl:

d
was

SYSTEM
it

able to bring

to pafs, no, not

by

all his

A-

gents, and whatever Pains and Expence he had been at 5 but on the contrary, it came into his Management by an unforefeen, and, even to \\vt Devil him-

an unexpeded turn of his Affairs For firft it feem'd to be a new Difcovery in its very Nature, and what Satan had no Notion of for many thoufands of Years \ and 1 do not find the mofl Learned in thefe Matters are agreed yet about it, as whether it is immediately from Hell, a new Invention of the Place, and fo introduc'd by the Devil as a Favour and Advantage to Mankind j or whether the Cafe is inverted, and as Man has in this Pratice out-finn'd the Devil^ fo he has been the DeviV% Inftrudtor in it, and brought the thing to him, as a Projeftor does a Scheme to the Perfon whom he would have to manage it for him. Indeed I muft do the Devil the Juftice to fay think it was the latter 5 that it never enter'd into I Satan's Head, as cunning as he is, to imagin any thing fo grofs would go down with the World j that tho' it is true he had begun early in fetting up himfelf in the place of God, and had gotten himfelf to beworfhip'd as a God, yet he never offelf,
:

fugged to Mankind that there was no God to be ador'd at allj no Supreme Being exifting, to whom the Homage of the World was due, as to
fered to
its

Creator and Preferver. the early Principles, and whence were infus'dj he knew that it was a Fire they kindled with the Life, and that could not be extinguifli'd but with the fame Life j that it was the Work of Nature in Man, twilled with his Reafon, and as he thought it impoflible to be erac'd and obliterated, fo he never attempted it. Not to beheve a God! All Hell acknowledged the Mighty Truth, and iht Devil himfelf could never imagine Mankind pould be brought to queftion it,

The Z)m/ knew

Infernal

of

MA

K,

137

Infernal Spirits nemfehes have deiffd^ But Devils nor Men the Being of God deny''d^\ ^'Till wifer Ages found new ways to Sin,

And

turned the Devil out, to

let

the Atheift in.

like our late South-Sea

new Invention; but Stock it is run up, and has gain'd upon Mankind by a general Infatuation, and
This Attainment
is

indeed a

well be calPd Magick in its very Abftraft. Nothing indeed but a kind of thinking rightly caWd Free, and founded on Schemes of the moft refin'd Infidelity, could aft upon fuch a Syftem as What Magick muft there be to work up the this Mind of Man to a Poffibility of receiving fuch a God what Principle, without Aftoniihment. a Shock it gives to the Soul, what a Blow to the rcafoning Powers!

may

No

^he fecret

'Trepidation racks the Soul,

And
It

while he fays

No God, replies,

thou Fool

muft be a moft exquifitc Piece of Magical and Magick in it felf muft be a moft exquilite Art, more rcfin'd and more fuperior in Wickednefs, than the moft fuperlative Craft of Hell ever arriv'd to, that ftiould raze out the Impreffions of a God from the Soul of Man, where they were firft riveted by the very fame Hand of Power that created him 5 that could harden the Soul againft the Terrors of his Maker, and blot out all the Reprefentations of God, which the light of Nature and of Reafon had printed upon his Mind. It is beyond even the lofty Theme I am upon, and

Work,

as

the Power of

Magick cannot reach

ir,

fo

it is

alfo

beyond me to conceive of it, either what Power it is wrought by, or from what ftrange corrupted
Fountain
it

flows,

I confefs,

cannoc find in

my
.uc

x^Z

A
his

S Y S T E

Heart to charge Satan with it, for I would not flander the Devils nor do I find any Footfteps of it in all the Devil's Story, or in all the Accounts of

Management in the World I leave it therefore to the Learned Searchers into the Antiquity of thefe Times, to find out, if it be poffible, its Original, and tell us from whence it proceeds 5 promifing in the mean time, that if they will but tell me where it begun, I'll take care to give them an Account where it will end, and that from very good Au*
:

thoricy.

to deny the Being of thcit thing in it felf fo furprifing, fo fliockMaker, is a ing to Nature and to common Senfe, that it cannot but raife our Curiofity, if poffible, to find out its Original} I acknowledge my felf to have loft a great deal of Labour in the Search, nor have all the Methods I have hitherto taken been able to give me any confiderable Light into the Matter. I am loth I confefs to go to Satan himfelf to enquire about it, and fo deal with the Devil my felf, while I am exploding the Pradice in others. Befides, I am very doubtful, whether, if I did, he could give me a true, or at leaft, a full Account of it for I am under a full Perfwafion that it is beyond him, that the Original was from the Nature of Man, arrived by his own Improvement the to a height beyond his firft Inftru6bor. Heart of Man became receptive of Wickednefs beyond the Power of Hell and Devils to infufe, is a Point too curious to dwell upon here, we may meet with it again in our way. It may be true, and we have good rcafon to fay we find it fo, that the Devil greedily embrac'd the Propofal J and like the King of Spain^ when Colum* hus brought him the firft News of a new World in America offcr'd to his Government, and adding a
'y

The bringing Mankind

How

new Empire

to his

Dominiomj He whofe Ambition

of

MAGIC K.
in

13^
Ima*

cion had before grafp'd the whole World

gination, yet greedily accepted the Dilcovcry, how mean foever the Difcoverer was. Thus Sata^ however out-witted and out-finn'd by the Dexterity

Maker,

of Men, being Ihew'd a way of infulting his (his darling Sin, and the height of his Ambition) which he never thought of before, cho*

perhaps fecretly difdaining to be out-fhot in his yet greedily embrac'd the Difcovery, embarks in the Scheme*, and prompts the wicked Contrivers to go on with it, with the utmoft Ap-

own Bow,
plication.

may be ask'd of me, why I will Infift upon matrer in a Treatife of Magickj that this relates to the Atheifts, not to Magicians, and that by the fame Rule, all Enthufiafms, Herefies and myftcrious things in Religion, as well as in Science, may be rated in the fame Clafs, and be caird by the fame Name, and fo we fhall make a Magick of ReIt

this

ligion at

lafl.

fhort Anfwer fuffice to this weak Objeftion 5 All Errors in Religion are not equally Diabolic, no, nor equally mifchievous j and as I have faid above, that this feems to be of an Original deeper than Hell, and out of the Reach of the Devil*, fb,

But

let a

as far as it is a

as an Independent,

think

it

Crime which derives from the Man andading the Devil by himfelf,! muft have the Height of human ImaginaInvention in
as

tion and

Magical,

Magick

is

it, and fo may be call'd a Sicence or Art of doing

Superlative Evil. If then it fliall beallow'd at leaft to be, as it really is, an Extreme of human Wickednefs, it muft have the EfTence of Magick in it, as Magick is now con(ider*d > and therefore when I mention it in the Title of this Chapter, I call it a g i c k / in Practice and Perfection, What myfterious Power

muft

it

be, or as \is ufual to exprefs

cs

it,

what Magick

^40

A
Nor

S Y S r E

gick muft there be in it, that Mankind can be harden'd to a Pitch, capable of denying the Powes. that made them, capable of arguing againlt the Reality of that Being, which gave them Being ?
does the Magick confift in the Fad, neiI lay the Strefs of it there 5 or upon the Sin againft Reafon, againft common Senfe, the Ingratitude to their Maker, the open Infult of Heaven^ the Venture of provoking that Being whofe Power it infults, and many other things of like Importance 5 thefe are things the People I am talking to^ and the Age I am talking in, can ridicule, and make a Jeft of, and laugh at the mention of them > nor ihall I dwell upon them, the Divines are equal to ther do
this

Task, and their proper Work it is. I leave it with them. But my Enquiry looks another way, and there the Magick difcovers it felf j i;/z. by what flrang* Influence, by what fecret Wonder in Nature it is brought about, that Men who fay they have Souls^ that have a Capacity of reafoning and judging, and whofe univerfal Paffion is to be vain of that Judg-* xncnt, proud of their reafoning Powers, and of their being capable of cenfuring the Defeds of others, that Thefe fliould ever be capable of being thus impos'd upoui of receiving fuch a Notion, and even of defiring it fliould be true. This is indeed and here I confefs there mufl: be fome afl:onifliing Magick^ fome fecret prevailing Artifice, whether of the Z)m/, or of what elfe, who can tell? Here mufl: be fome Wheels and Springs, able, when fen a going, to give a Progreflion to the whole Movements and here mufl: be fome fecret Hand turning thofe Wheels and Springs > be it Internal, ExterI

or Infernal, I leave it as I find it> only I think, as I thought before, my Judgment diftates tome, that xhtDvil\s not in the Plot, that he had no hand in it, at leaft not at firft 3 what he may have
nal,

done

of
done
fince
I

MAG
know
I fhall, at leait

R.

i4i

not fee

how

nothing of yet, and I do not till I have made

farther Inquiry.

In looking into this Abfurdity, which fo niany of Parts, and who fcorn Abfurdities in othetr things, are pleas'd to come into, I cannot but obferve how bufy they arej how many Arts and Tricks truly Magical, do they find out, to reafon themfclves into the belief of that horrid Inconfiftency? What fubterfuges do they fly to, what Arguments, weak as they are, do they ufe; and how do they cleave and cling about them, loading evei:y Word that can be offer'd againft them with innumerable Cavils, and with the moft apparent Sophiftry One fort will have a God of one kind. One of another. The Sceptick forms the Notion of a God iii his Mind, but Itrips him of all his governing Power, diverts him of Knowledge and Wifdom. Holynefs and Juftice, and all thofe glorious Attributes for which he is worthy to be ador'd, and which make him juftly the Object of our Homage, and of our Affedion too. The Deijl ftrips him of the very conftituting Part of the Deity, and brings him down to a Level with our Reafoning-, divefting him of all Governing, Protecting and Prefcrving Providence, and particularly of all Refentment againft the vileft Offences j robbing him of the Power of Rewards and Puniihmcnts, and making him fo good, fo kind and gracious, that they do not leave him room to be Juft, or allow him any Refentment let the cafes be what they will. The Atheijl out-goes them all, and not able indeed to reconcile iheir Notions to common Senfe, much lefs to reafon himfelf into their Opinions, audacioufly fhuts his Eyes againft Reafon and Senfc alfo, and tells you there is No at all.

Men

God

Now

z4t

jf

r S T E

Now
for
little

Magick puts an end to all this DiiHcultyj by confulting the dark Oracle, and entring a
into the Secrets of the facred Science^ as they

wickedly tell you it is j they come out transform'd into a new kind of Species, they tell you that they are arriv'd to a compleat Knowledge of the Eternal is nothing but the Sum of Mysteries 5 that human Defires, the Ecftafy of an exalted Spirit,

God

up into the Regions of eternal Calm and Quiet, where the Soul is in Raptures of Joy and Love. This they refolve by the Light of the refin'd fublime Judgment to be the Perfection of Happinefs, and that is God. Amor Deus ^/Jupiter
carry'd
quodcimqiie cupis.

They

tell

your farther, to defcend to the Perfona-

lityofaGoD, is talking wildly and immethodically, and what is inconfiftent with Nature j that God is
a Quality, rather than a Beings that cannot be deferib'd by Words, any more than it can be limited by Space > that the fupreme EfTcnce is an inconceiveable Spirit of Light and Glory, and the Soul receives an affimulating Light and Knowledge, even by the Contemplation of it, by the Rays of a communicable Effulgence > fo that having been once illuminated, it continues enjoying a full Luflre of eminent Glory for ever after. This unintelligible Stuff is all Magick to me, and I believe we may truly fay it is fo to us all j it is fome of the Cant of the Trade, the Terms o Arc in that Profeflion> and if this be the Difcovery that Magick makes to the Mind, the Magicians will have fmall caufe to boaft of their Improvement, prefume it ihall leave the Mind darker than it
finds
it.

Now that this makes room for Atheifm^

or JDeifm^

or Polytheifm in the Mind, it is very evident 5 for, next to the denying the divine Being, our entertaining falfe and corrupt Notions unworthy of

God,

of
God, and of the
Religion.

MA
reafoning

k.

245

human

Soul, are fatal to

Yer, what Impreflions have thefe things made upon fome of the politeft Men in this Age, who
pretending to extirpate all the Notions of Religion in their Souls, begin it with denying the Being of the God that evidently made them j if you pretendi to argue from Reafon, from Nature, from vifible Things, to invifible, they reje6t it all, and call for Demonltrationj they will have Heaven meafur'd

Mathematically and Geographically, as it were by Scale and Compafs, and will judge of things invifible according to Gunter-y they will allow of nothing but what they can fee with their Eyes, and feel with their Hands, nor will they believe any fuch thing as an Incomprehenfible. They will have all Heaven
refolv'd into Nature, all Religion into Reafon,
all

and

God

into Philofophy.

They

are not thus diffi-

cult in other things j lefs Evidence will ferve them in Crime, and they will make fhift with the weakin the World, to perfwade themLawfulnefs and Juftice of the vileft things that they allow the Pra6l:ice ofj fo partial are they to their corrupt Inclinations, fo prejudiced againft every thing that looks like a fuperior and legal Reftraint to their Vices 5 is not this juftly caird Magick? is it not with the utmoft l?ropriety brought into a Syftem of Magick? is it not really a Black Arty a Piece of Conjuration and Witchcraft? is it not all Necromancy and the Bevill
eft

Arguments

felves into the

When Human Wit,

Would Reafon's Light
Expe6i
to

in fearch

of things Divine^

"with Revelation join,

have Almighty Being made known

By

the fame Light, hy which

we know our own j

Creating

244
And
Its

A
How
does the

T S T E
imuU explain.^
firfl

M
j
>

Creating by Created
Demonjlration of

Powers

obtain

wild Philofophy

confefs^

Weaknefs^ Ignorance^ and Emptynefs

do the Naturalifts^ and

How

Dreamy When gravely they prefent the Sacred Scheme L<iydown the Draught, ir^w out the Magick Plan, 7
!

SOS OV

felf- deriving

Worlds a felf-creating Man-y

void 0/

S
^

And would a Nature

God
d?;?r^

explain.

Strange! how when Men are

y/"^/ Religion they

of Crime pofTefsM,

^heir reafoning Facuhies are all fupprefs^d,

fome Hints

deftre^

What Proofs, what Demonftrations they required What Difficulties, ere they can fubmit^ What reafoning Scruples raife^ what turns of Wit,
To fiift the ftrong Conviction from the Mind-^ As //Religion all to Senfe confin'd,
Should every School Diftindion undergo^

And

Rules of Faith,
if to

to

Rules of Reafon bow.

encline^
to fhine^

But

harden'd Crime they but

In vain their reafoning Light pretends

Ifhe wildeft Notions blindly cntertainj

Reafon and
Error,
like

ISl

zture Jlruggle: but all in vain.

Mother's Milk they fw allow down^

And by

Choice make every Crime their own. *The deadly poifonous Draught drink freely /, And ask no reafoning Queftions when they Sin.
their

Take Crime by

Lump

howe'er abfurd and grofs,

And wed

Miilakes, for better or for worfe.

So pedling Merchants, ^j their Stocks encreafe^

^urn Wholefalc-men, and

only trade

by

th* Piece.

The

of
The

MA

K,

14J

bringing Mankind then into thefe Abfurdities,Ifay,is the height of'Magick; 'tis making them capable of entertaining Atheiflic Notions^ ad on Pretence of reafoning to receive Principles inconfiftent with Reafonj and becaufe things Divine are in fome Particulars incomprehenfible, they run into Notions neither comprehenfible or rational. This is infinitely beyond all the Enthufiafm and religious Frenzy in the World > 'tis brought about by a PofTellion, a meer Rapture of the Imagination, which, in a word, forms in the Mind a new Sgheme of Nature, new Notions of Beings of Life, of Motion, of pad, prefent, and future nay, they tell you as much 5 they tell you the common Conceptions of things are only calculated to keep the World blind and dark, that wrap'd up in their own Ignorance, they may be eafy. That if by a fupernatural Light, and by the Study of facred Science, (that is to fay of Magick) a few of the more enlightned part of Mankind have attain'd to a clearer View of things, and that View or Knowledge is communicated to the Souls of thofe Few, by a fublime Influence 5 yet it is not fo in the main, that the reft of the World underftand nothing of it, and that Mankind remain blind and ignorant, for want meerly of Application to, and Study of a true Knowledge. Thefe are the Things which they tell usof themfelves, and which they talk in a kind of Cant particular to their own fortj reprefenting themfclves as a kind of angclick People, that live above the reft of the World, and that ad in a higher Sphere, are endow'd with fuperior Light, that live beyond the ordinary Rate of their Fellow-Creatures. What Reality there is in thef^ things, what Attainments they have, and how they have exercifed them, wc fhall difcover more plainly, when we look a little into the reft of it 5 when wc fee what angelick
-,

things

146

S Y S T E

things they do, and in what manner they exercifc their extraordinary Faculties j whether they appear to be Illuminations from Heaven, or Delufions of

Hell 5 whether Emanations of the Realms of Light, or Mifts and Vapours from the Regions of Darknefsj in a word, whether they are Revelations and Infpiration from the good Spirit above, or Enthuiiafms, Witchcrafr, and Sorcery, prompted and
affifted

by the DeviL
low-priz'd are
all

How

their Undertakings,

how

mean and contemptible the Methods

they take to do exert thefe noble and fuperior Faculties? they pra6life upon Mankind by Conjurations, Spells and Enchantments, by the moft pitiful and fcandalous Delufions, pretending to divine and fuperior Knowledge? One part of their Performances

How

confifts

in juggling

and

flight

of Hand,

another

part in Fraud and Falfhood, another in the moft ignorant Pretences j and the lafl, and as I may fay, the only real Part, in a meer Necromancy and Deal-

ing with familiar Spirits. In their Operations, were their Acquirements Divine, was their Power from Heaven, were the extraordinary Accomplifhmcnts which they boafl of, truly and as they fay Seraphick and Heavenly, it would appear in this, that like their heavenly Original they would be exerted in doing good j they would be fhewn in ads of Charity, of Beneficence to Mankind, moving the World to reform, and in a word, in bringing a Glory to Religion, and to every laudable things whereas on the contrary we fee, the Magicians of the latter Ages of the World are, and always have been, employed in the extreme of Wickednefs, in the blackefl Crimes, in protecting and encouraging the worft and moft devilifh Practices in the World, prompting confederated Mifchiefs, joyning in with Murder, Treafon, AfTaffination, and all manner of wicked things.

Thus

of
Thus they
Germans^

M
tell

A G

C re
among the
t-

t^T

us of iht^Magicians

of thofe Enwhich brougii: fo many thoufands to their Grave by War and ircaron. Some will tell us, that Count Wallefline^ the Great General under the Emperor Ferdinand 11, and who

who

fomented the Rebeiii

thufiafts call Jnabaptifisy

fought the great Battel of Lutzen^ againft the King of Sweden^ us'd Magick, and that feveral of the German Officers had Charms and Spells about them, to render them invulnerable, {o that no Sword would cut them, no Bullets wound them ; but that they were deluded by the Magicians^ for were found among the that many of them Slain, with Charms hanging about their Necks; and that IVallenfiim himfelf, notwithftanding his Magick Art, was overthrown, and fhamefuUy bea* ten by the Swedes in that great Battel, and was himfelf afterwards afTaffinated and kilPd by an Irijk. Captain in the Caftle of Egra in Bohemia^ though furrounded with his Guards. Many Inftances have been given, and Hi (lory is full of them, where the Pretenders to this Art have been abandoned to Ruin, either deluded by the Daemon they trufted, or through the real Deficiency of the Art it felf j the latter of w^hich 1 infifl upon has been chiefly the Reafon of itj for what Operation could they expect from the help of Magick, to counter-a6t the Determinations of Providence? even Balaam himfelf could declare it thus;. Sureiy there is no Enchantment againft] A c o b, neither
is

there any Divination againft

Israel. Numb,

xxlii. ij.

CHAP-

14B

S
C

Y S T E HA
P.
II.

The Scene changd% That as /Z^^ Devil aBed at Firfi with his Black Art without the Magicians, fo the

Magicians feem to carry it

the Devil.

an

now without

Hitherto
all

I have made the Devil the AggrelTor in the Tranfaftions between himfelf and Mankind, but now we muft turn the Tables j for wbether it he^ that finding things go on currently, and to his Mind, he only fits ftill and looks on, like an Engineer who has with infinite Art and great Fatigue form'd a new Machine, then fets it at Work^ and feeing it perform according to Expe6tation, fits

felf:

down with Satisfaction, and lets it go round of it Or whether the Nature of Man, corrupt,
and prompt to all the foolifh and foul things the Devil could put into his Head, does really run on This as a fader than the Devil can drive him: Doubt, which either Philofophy or Divinity have not yet rcfolv'd, I muft leave it to Time and Experience to explain. That thus it is, the Faft
is

plain

if

the Black or

Diabolick j^rt was at firft a Machine of the Devil^ or let it be whofe it will, it works now of it fclf, it performs to the Devil's Satisfaction 5 he has little to do but to fit ftill, and fee the Wheels go round.
fay, the Scholars tqach the Mathe Magician feems to guide, nay to command the Devil, whofe Arc it is that he profefies, and according to the Lines in my Title,
iler,

Nay, we may

^be

ob/equious

Devil attends the

Sorcerer'' s Spell '^

firft
turns.

^he Mill turns round the Horfe^ who

round the Mill.

'Tis

of
'Tis

MA G

the Turn is that feems to be given to the working of thefc Infernal Machines. At firft, the Devil had fomc
Difficulty with Mankind, was oblig'd to aft with great Crafc and Subtilty, to make his Acquaintance among them, as I have obferv'd at large j after this he got the Afcendant to fuch a degree, that he (as the Devil you know is apt to encroach where he finds room for it) fet himfelf up for a Guide,

worth obferving

I C K. here, how remarkable

14^

then a Governor, then a

as a Dire6bor or Advifer,

to as he never

God j was firft follow'd next obey'd and fubmitted a Governor and Commander > and then (for
rejis)

was

his firft,

worfliipp'd as a God 5 which no doubt and of Neceffity muft be his higheft

not what Fate, Mankind have got the better of him j inftead of befeems to ing waited upon in Form, and humbly expe6l:ed, as in his firft Appearances > inftead oihtmgPaw-wa*dj and great Aftemblies and Ceremonies us'd to obtain an Audience of him, he comes now at every old Woman's Call, and upon the moft trifling Occafion 5 inftead of being a Counfellor or an Advifer, much lefs a Governor, now he's a meer Errand Boy, runs and goes, will do any Drudgery, work like a Horfe, fetch and carry like a Dog, dig Ditches, carry Burthens, build Churches, or any thing the Priefts and the Conjurers bid him doj witnefs New- Market Heathy Stone-hengc^ Crowland Abhey^ and a thoufand more things, which to be fure the Devil did, becaufe we don't know how clfe they could be done. The Magicians were formerly the DeviVs Servants, but now they are his Mafters, and that to fuch a degree, that 'tis but drawing a Circle, cafting a few Figures, muttering a little Arahick^ and up comes the Devil^ as readily as the Prawer at a Tavern, with a d'ye call Sir? or like ^
Scot^

Aim and Ambition. But now, by we know

tjo
Nay, and

A
Scots Caudey

S r S T E
Whafs

your Honoufs Wull Sir ? Art fay, He muft come, he carCt help it: Then as to tempting, he's quite out of Doors. And I think, as the old Parliament did by the Biihops, wc may e'en 'vote him ufekfs: In a

with

as the learned in the

word, there's no manner of Occafion for him; Mankind are as forward as he can wifh and defire of them Nay, fome cunning Men tell us we fin fa^
:

than the Devil can keep Pace with us ; as witnefs the late witty and moderately wicked Lady who blefs'd her Stars, that the Devil never tempted her to any thing, he underftood himfelf better, for fhe knew well enough how to fin without him, and that it would be lofing his time to talk to
iter

her.

Likewife our happy Friend the much honoured ,who values himfelf upon this particuSir// kr Accoraplifliment, that he is able to SIN like a Gentleman nay he merits much from Satan, in that, if he may be believed when he fpeaks the worft of himfelf, he is alfo able to teach him (the Devil) to be more refinedly wicked than he is This certainly gives the Devil very little Sir Trouble about him and tho' I don't hear that the old Gentleman is yet come to School to the Baronet; yet as the Baronet don't come to learn of him, fo he (the Devil) need not come to reach him, for that he is certainly as well accomplifiied in the horrid Art as the Devil can make him. The Age we live in, fruitful in Black Arts (whether in that which by way of Eminence we call Black Art or no, is yet undetermined) affords us many, I dare not fay bright. Examples of flaming Wickednefs: 'Tis no new thing to hear the Right tho* his Lordfhip is Honourable my Lord no Necromancer neither, rate himfcU known to be above the low, mechanick, poor-headed Rabble (as he juftly calls them) who dare be Devils^ but don'c
'y

ynidei-

of

MAQ

C K.

iji

underftand irj have Impudence enough, but siot 4 Genius to be truly flagrant: It is indeed a mcdera Accompliflimcnr, and requires fome AdciitioAs qf Lord. An4 Art and Praftice to be able to llii lilir Man juft now mentioned may^ p^rT tho' the great haps, have reafon to exalt his own Acquirement:, and to boaft of accumulated Crime > infomuch tbac he would take it for an Affront, if the Devil fhoul4 pretend to prompt him 5 and that perhaps Saian, who underftands good Breeding, has had more Manners than to difturb his Lordfhip that way, feeing him go on fo happily without himj yet it may be acknowledged the watchful Seraph does find a little Bufinefs fometimes among fomc of his Lordfhip's Imitators, being at fome happy Pains to form them, as the Moderns exprefs it, and make them as finifh'd Devils of Quality as his Lordfhip 5 fo that we may be fatisfied there is no great Fear we ihall want ^ Succeffion of human Infernals, no not among Men of Rank. Wonder not then that the Devil growing fo much out of Bufinefs in the World, and Men growing, as Ifaid, fuch Proficients in the Science of the Abominables, is in proportion humble as tohisCondu6t, and allows himfelf to be the obedient Servant of every Star-gazer and Figure- cafter 5 that he comes when he is called, goes when he is fent, nay fometimes comes before he is called, and is the moft diligent Z)^i;/7 imaginable. He would be very ungrateful, it mud: be allowed, if he fhould nor, where the Age is fo obliging to him 5 but befides that, he finds It for his Intereft too, and he is too canning not to pufh his Game where-ever it will go. 1 have heard ofa Magician, that, when the Devil and he had made a Bargain that he fhould always come when he was called, that is to fay, that whenever the Magician drew fuch and fuch Circles, and
-i

made fuch and fuch Figuresj and then

called

him by

iji

s r s

rE

by Name, that then he ftiould be fure to appear, had a mind to try whether the Devil would be honeft to him or no 5 and for making this Experi-

ment performed all his Exercifes, as I may call them, by himfelf, and when he had no manner of Occafion for it However, the pun&ual Devil kept his Word, and came to a Tittle, which the Necromancer was mightily pleafed with. After this he thought he might make a little Game with th^ DevU'y (o he calls him up again, and when he came, the Spirit ask'd him, what was the Bufinefsj he told him, he had no Bufinefs, only called him for his Company, and to be better acquainted. Very well, fays Satan, or Beelzebub^ or who you will I don't remember that he knew call him, for what his Name was 5 but it feems the patient Devil anfwer'd him'Twas very well, and fhewed no manner of Refentment 5 but after fome Converfation left him again very quietly. The foolifli Fellow, it feems, went on with the Sport, making a Fool of xht Devil fo often and fo
:

long,

Devil asking him, as before, for, and he telling him he had no Bufinefs, but only that he liked his Converfation, and called him up for the fake of his Company Very well, fays the Devil^ not at all difpleafed, I am glad to hear itj then go along with ine, and you fliall have enough of my Company, without giving me the Trouble to come fo far.- and with that the Conjurer felt himfelf lifted up in the Air a little from the Ground, which made him cry out horribly. 1 don't know what Argument, and Entreaties he ufed, fo as to move Compaffion in him that IS known not to be furnifhed with any thing of that kind J but perhaps the Devil was not quite ready for him, and knew that he might do him more Service in the Station he was newly entred
'till

at Lift the

what he

called

him up

into^

of
fo

MA

K.

xif

into J it feems he did not take him quite away that time: However it was, the Magician was effedually cured of trying Experiments, and never
olFer*d to

make

a Jeft of the

Devil any more.

If I fhould tell you the Name of this bold Spark of a Conjurer, and that he lived not far ofF of one of our Temples you would perhaps wonder at the Man, who indeed no body ever took to have Wic enough to banter the Devil-, but I muft not bring my Chara6l:ers too near homej befides, who knows but the Devil may charge me with difcovering his Secrets, and betraying Converfation j fo I fay no more: If any body finds me our, and guefTes at the Man by the Story, I fhall be only forry for the Perfon, not for the Pidure. As I was mufing of thefe things the other day, and having a great many merry Stories of this fort in my Budget, was confidering which was fie to be told, and which not, it came into my Thoughts,
'y

how

travelling feme time (ince, from Daventry towards Leicejler^ I met on the Road with a Countryman, of whom, bejng my felf a Stranger to the Road, I asked the Way to Northampton 5 the Countryman told me, but with a Tone of Melancholy and Dejedion, that he was going to Northampton^ and if I pieafed, and I would not over- ride him, he

would Ihow me the Way. I was very glad of his

fuiting

ofFcr'd Service,

Horfc,

my Pace to we went on
I

his, for

he had but
I flill

a very

and fo poor

together j

Man
but

to be penfive and fad, fpoke

to an

little,

perceived the and never

asked him fome Queftion which obliged figh'd and lifted up his j often Hands, and fometimes his Eyes, and minded his Way fo little, that if his Horfe had not been more fagacious than he, the Man would have run againll a Poll, or into a Ditch j and two or three times he did get into a Hole or fome other ill Place in the

when

him

Anfwer

Way,

154
man,

^
Way, which
fays I,

TS TE

he might have (hunn'd. Countrywhat's the matter with you ? and fo

the ihort Difcourfe as follows Countryman. Why, Sir? jluthor. Why, you don't feem to mind your Feet, or your Horfe's Feet j you may lead me to Northampton^ but I think you want fomebody to lead you too, or elfe you will be in a Ditch. Co. m. 1 care not much indeed, where I go, or

wc begun

what becomes of me. Au. So I think truly 5 why, if you were in fome Roads that I know, you would have found a Stable
for your Horfe by this time. Stable for my Horfe! what, in a Ditch, Co.m. fuppofe ? I Au. Yes, I mean fo indeed j you'll be but an odd

Guide to me if you can't keep your fclf out of Harms-way. Co,m. As I faid before, I care not what becomes of mej but however, Mafter, I'll guide you well enough the Way to Northampton. And * then * N. B. Here he ft opt and fetched a Sigh^ and I
thought Ifaiv Tears ft and in his Eyes. Au. And then what then ? what will
!

you do

with your
Co. m.

felf

then

I don't know, not 1 5 han > my felf, I think, I don't know any thing I can do better. Au. Pr'ythee, Friend, what's the matter? is it fuch a Secret you dare not tell it ? I hope you

Nay,

have not committed Murther. Co m. No, no Murther j I have committed neither Murther nor Robbery 5 'tis no fuch great matter neither. Au. No great matter, and yet talk of hanging
youi? felf!

it

Co.m. It is a great matter to me, tho' it may be would be nothing in the Eyes of others.

Au.

of
'

MA

K,

ijjr

Au. Well, Friend, if it be not too much a Secret, let me ask you what it is 5 perhaps I may help
you. Co.m. Ay, you or fifty more may ask me 5 but I am a Fool if I tell you. Au. Well, Countryman, if it be a Secret, pray keep it to your felf j I don't defire to know any

of your Affairs. Co.m. Nay, 'tis no great Secret neither j and yet 'tis a Secret too, or elfe I ihould not have gone ta Northampton to-day. Au. You're a merry Fellow, Countryman j what, that's a Secret indeed of a Secret and no Secret
!

it

felf.

I don't underfland you.

Co.m. Why Mafter, if you muft have it, you muft J the matter is this 1 am a Cuckold, and my Wife's a Whore, thafs no Secret But I can't tell who does it for me 5 that's a Secret^ and that's what
:
-y

want to find out 3 fo there's tho Secret and no made out at once. An't I right now, Mafter ? Au. Poor Man I think thou haft made it out indeed 5 but why fo melancholy at it ? Sure you would not hang your felf to find it out.^
I

Secret

Co.m. No, Mafter, not to find it out ; but I am to hang my felf becaufe I can't find it out. Would not any Man hang himfclf to be a Cuckold, and can't find out the Man? Au. And what if you did find out the Man ? what would you be the better for that, unlefs you
fit

could prevent it? Co. m. O, I'd prevent it, I warrant ye 5 I would not hang my felf, I affure you j but I'd hang the Dog, I'd foon prevent their whoring. Au. Well, but Countryman, that's wrong again, that has the Gallows at the end of it j and that Would be but poor Work for you to bring your felf to the Devil^ becaufe your Wife's a Whore.'

Co.m.

z^6

A
Co.m. Nay, be a Cuckold.

S Y S
I don't care

T E
where

M
I go, rather than
!

jiu. Is that fuch a frightful thing to you would you commit Murther and be hang*d, rather than be a Cuckold ? Co.m. Why Mafter, what muft 1 do? Be contented, if you can't help it^ as /1u. Do
!

honeft Man is forc'd to do. No, no, that won't do 5 I can't be coaCo.m. tentedj 1 muft and will find it out. ^u. Well, but do you think hanging your fclf will difcover it to you, or being hang'd for Murther about it> d'ye think you fhall know the Secret when you're hang'd ? doubt of it. Co.m. jiu. Well, but what if you did? Co. m. Did ? why, d'ye think I could not get Leave to come again and plague them ? do you think could give you Leave ? An. for Heaven, 1 fuppofe you don't think much As about that, efpccially upon the foot you fpeak of, I mean Murther 5 and as for the Devil^ I don't think he would part with you, if he once had you faft; fo I would not have you depend upon it too much. Co.m. Well, but the Devil, it may be, would tell

many an

No

Who

me who 'tis. Au. And what would you

did? Co.m.

be the better

if

he

Why

them way 5

a little, and that

for I

would get him to come and plague would do as well another am refolved they {hall have no Reft.
I

Au. You are a terrible revengeful Fellow, that you would be content to go to the Devil to be revenged of the Man that cuckolds you. Co.m. And of the Whore tooj you fhould have put that in, Mafter. Au. I wonder indeed you han't been reveng'd of her already, coniidering your furious Spirit: why

yon

of

MA
I

K.

1^7

you arc a Madman, murther your Wife.

fhould be afraid you fhould

Co.m. Ay Mafter, ihe's afraid o' that too 5 but Ihe has been too cunning for me, for fhe is run for it, and got out of my Clutches. ^u. She's in the right of it: can you blame her? Co.m. Ay, but fhe has robb'd me too.

Robb'd you! ay, what could you expeft? you would have murther'd her, fhe muft have been a Fool to have flaid j and if fhe was forced to fly, you could not think flic would go away empty, could you ?
j^u.

why

if

Co. m. Well, I will find thetn out, if they are above Ground. Au, If you can, you mean 5 but pray are they gone together? Co. m. Nay, if I knew that, then I fliould know who the Rogue is, which is one of the main thing* I want to be informed of. Au. And which you would be content to go to the Devil to difcovcr ? Co.m. If I was furc he or any one clfe could but tell me, I didn't care where I went. Au. Why, do you think if the Devil did know, that he would tell you ?

Co.m. Why not, Mafl:cr? Au. Why do you think the Devil is more your Friend than theirs? do you think he cares how ma* ny Whores and Cuckolds there are ? Co. m. Nay that's true indeed, I did not think of that} but however, I fliall be informed where I am going, whether the Devil knows any thing of it or no j and if he does Au. What then, what if he does? Co.m, Why then I believe I fliall get it out of him. Au. What, d'ye mean, out of the i)m/ .? why, where arc you going ? Co.m. S

IJ 8
Co. m.

A ST
To
me,
one of
I

his

will

tell

dare

%,

Acquaintance, Mafter, that for a Piece of Money j and

tho' the Jade han't left mc a Shirt to my Back, I have borrowed a little Money for this Work, and I will have it out, if Money will do it.

What do you mean. Countryman, are you going to the Devil? ' Co. m. Why to tell you the Truth, I am going to ai Cunning Man, Mafter, hard by Northamptony that I am told will difcover it all to me. ^u Well, but do you call that going to the DeAi^.

really

vil ?

Co.m. Yes certainly, for he deals with the Devily,^ or elfe he could never do fuch ftrange things. jiu. What ftrange things does he do ? he can caft a Figure, tell Folk?; Co.m. where their loft Cattle are, tell who robs them, and oftentimes helps them to get their Goods again. j4u And fo you think he can tell who has cuckolded you, don't you? Co.m. To be lure he can, Mafter j why ihould no*^ he tell one thing as well as another? ^H. He'll take your Money to be fure, that's all you can be fure of. I tell thee. Countryman, 'tis alt a Cheat J they are only Rogues and Jugglers, they know nothing of the matter. Co m. that can't be, Mafter^ they fay he will ihew me the Man's Face in a Looking-glafs. ^u, And what if he docs ihew you a Man's Face and you don't know him, where are you then ? Cv m Nay, that's none of his Fault. Ju. 'Twill be his Fault to put a Cheat upon you, ana xhew you a Face you don't know, pretending that's the Man, and you ne'er the wifer. Co.m. Well, bur he will make me dream of the Man, and lee him in my Sleep. ^?/. Verv well, and fo if you chance to dream of an honeft Man, you will go and murther him will you, for making you a Cuckold ? I tell you your Cunnirig

Why

Why

Man

of

MA

K.
with the Devil

ijj^

Man
Man

is

Cheats he no more
do.

deals

than you

Co.m. Well then, I'll go to Oundle^ there's a that deals in Magick, and he'll raife the De^ 'vil for me if I defire it, and I fhall fee him and talk with him my felf. j^u. And you believe it, do you ?
Co. m.
I

fliall

believe

it

fure

when

fee it, flian't

I?

why d'ye think I won't believe my own Eyes? Au, Why, do you know the Devil when you fee him? how will you be fure 'tis the Devil? Co. m. I fhall know him by his cloven Foot,
fhan't I, Mafter ? Ju. I believe not
j did you ever fee the Devil m your Life ? Co.m. No not I, but I have heard of a great many that have 5 why is that fuch a ftrange thing, Mafter? ^u. 'Tis fuch a ftrange thing, that I don't believe one Word of it. Co.m. What, don't you believe that a Magician can raife the Devil? Au. I do not know. Countryman, but the Devil may be called up upon extraordinary Occafionsj but hardly by your threc-half-penny Conjurer, nor

upon fuch
Co. m.

a Bufinefs as yours

is.

won't the Devil come when he is called? why, the Magician 'xtOundk can make him come, they fay, whether he will or no if he does but draw a Circle and turn round five times in it, the Devil can't help appearing, no more than if we faid the Lord's Prayer backward. Au. Why, will he come if we (ay our Prayers
:

Why,

twickward ? Co.m, Ay, certainly, Mafter

doubt that, d'ye ? Au. Nay, 1 don't fay
try
it

Why, you

don't

doubt

it}

but did you ever

your

felf ?

S z

Co.m.

^6o

Y S T E

Co. m. No, T never try'd it, that's true ; but I have heard an old Woman at Dav'ntry ufed to raife the Devil that Way very often. jIu. I wonder you fhould not try it, when you have itich Occafion to talk with him. Co.m. Ay, I want to talk with him, that I do, but I dare not talk with him by my felf neither.
ylu.

Why

not

you know well enough what to

but
I don't

fay to him.

Co.m. Ay,

that's true,

know how

to

manage him as they doj they are ufed to himj 'tis their Trade to deal between him and us. Ju. But it would fave you the Charges, and I
fancy the Devil and you are no Strangers. Co. m. What d'ye mean, Mailer? I never faw hira
in

my

Life.
in his

if you ha'nt been I dare fay he has heen in yours.

Au. Well,
Co.m.

Company,
^

Mafter? Au. You would never talk of hanging your felf, and of being hanged for Murther, fo familiarly as you do, if he had not been at work with you. Co.m. Why, I am half mad,- Sir > What would you have me do? I mud be revenged on 'em. Au, Ay, I told you the Devil had been with you, 'tis he makes you talk of Revenge ; that's all the Devil^ and ends in Damnation j for if he is a Spirit which waits to devour, and that does all he can to deftroy us, we may very well think all evil Motions come from him. Co.m. I don't underftand thofe things, Mafter, not I J but I am fure the Devil has had nothing to do with me, either in that or anything elfe. Au. I tell thee, honeft Friend, thou doeft not know when theD^w/ is working in thee, and when not 5 all fuch horrid Thoughts as thou haft had about Self-murther, Revenge, and doing Mifchief to others, muft be from the DeviL Co.m.
fo,

Why

of

A Q

K.

rCi

Co.m. Well, Mafter, let's talk no more of that, my Head runs another way at prefent. ^u. Why, will you really go to enquire of the Devil about who has made you a Cuckold ? Co.m. No, not to the Devily I only go to the
!

Cunning Man.
jIh, Yes, and to the Conjur^^r at Oundle^ you fay, and he can raife the Devil^ it fecms. Co.m. Well then, he deals with the Bevil^ not I.

Au, And do you think, as I faid ml would befriend you fo far as

before, the Beto hinder your

Wife's Wickednefs? do think he would not rather make her wickeder than fheis ? Co.m. Nay, that's true; but however^ Pd try what I can do; I am refolv'd I'll go to him. When I found he was fo pofitive, I bad him e'en go and try the Experiment; but depend upon it, faid I, the Devil won't betray the Secret to youj he is too much o' t'other Side. By this time we were come to ^een\'Crors^ a little of this fide Northampton^ j and feei.ng the Town from the Hill, I offer'd to go on fafter, feeing I knew the Way was before me but he befpoke me to keep him Company; for. Mailer, fays
:

he, if you lye in the

tainly
fays to
I

come and
me.

tell

Town all Night, Til you what the cunning

cer-

Man

was not unwilling to hear the Refult of the Story, but was particularly curious to hear what the Magician at Oundle could do; fo I refolvcd to flay at Northampton that Night, and we kept Company together to the Town. When we came to the Town, I put up at the George Inn^ and thought he would have gone in with me; but when wecimc to the Door, he bad me Good-by for the prefent, for the Cunning Man, he faid, liv'd two Mies ouc of the Town, and he would talk with him, and come to me at Night. S J I

%6i

r s r E M^

I went into my Inn and flaid there all Night, but heard no more of my poor Cuckold the Countryman all that Evening. The next Morning I was indifpofed, which made mc flay longer at the Inn than I intended, and indeed was obliged to ftay there all that Day and Night too, but ftill I had no News of my Countryman, which made me a little chagreen 5 but at laft he came back again, and comes to me, but not 'till the next Day about eleven a-Clock. Then as I had been waiting before very patiently, I began, and fpoke a little angrily > What's the Bufinefs now, fays I, what's the matter with you, that you dodge about fo ? Sir, fays he, let me come in, and V\\ tell you

the flrangeft things

Well, come in then, fays /, and fit downj I thought you had been loft, or had forgot your Promife. So he came in, and we begun another
fhort Difcourfe, as follows : Mafter, I have had a hard Night's Co.m,

Work

on't.

Au, What do you mean of a Night's Work, where have you been? Co. m. Why firft, Mafter, I went to my cunning Man, and gave him a Shilling, which it feems he
takes before he will fpeak a

Word.

Ju. Ay, ay, they are in the right, 'tis the only thing I can call them cunning Men for. Co.m. Why are they cunning in that? j^u, Becaufe they know if they did not take the Money before- hand, no body would give it them afterwards, becaufe they can tell nothing, nor fay any thing to the purpofe. Co. m. Well, I gave him the Shilling i he demande4 Haifa Crown, but I told him I was a poor Man, and fo he condefccnded in Charity to take a
Shilling.

of
i

MA

K,

itfj

Au. That is to fay, he faw there was no more to be had, fo he took what he could get j and fo they all do. But come, what did he do for it, what" did he rell thee? Co.m. O he examined me very ftrift^y, I aflure
you.

Examine you, about what ? Why, how long my Wife had been gone^ what fhe carried with her,, what a-Clock flie went at, what ihe faid at parting j and took every
jiu.

Co. m.

thing

down

in Figures.

Au. Very well, this was all Grimace, t9 put a Countenance upon things. Co. m. Then he bid me hold my Tongue, and he fell to making Figures and mutc'ring to hiDifeUji and on a fudden he flarts up j Well, fays he, 1 find your Wife is gone away, and that you b^at her very feverely before ihe went. Now, T c Uid not deny that Part, Mafter, becaufe I knew it was true 5 but how Ihould he know that, Mafter, if he wan't a cunning Man? Au, Well enough when he had examined you fo ftri6tly before in all the Particulars, he might eafily guefs you had ufed her hardly, by the Rai^e you were in^ when you came to him> and when y ii talk*d of hanging your felf and murthcring her, he might eafily judge that you had talked ihe fiUK ta her, which had frighted the Woman, and ihe vas runaway for fear of you \ there's no great cunnino^ in all that. I was a going to fay fj to you my iclf once, for I really thought of it before. Co,m. Why then you are as much a cuniung
:

Man

as he.

Au. Well, what elfe did he fay to you ? Co,m. Nothing to the purpofe, only to vex me and make me mad. Au. Nay that he could not do, for I verily think you were mad before > but what was ic ? come, tell ms. Co.m. S 4

t64
Co.m.

A
Why,
fcrawling again

r S T E
fell

M
fcribbling and

Mafter, he

to

upon a Piece of Paper, and then he walks up and down, and round and rifes and round, as I thought, he made Circles three or four
times, and talk'd to himfelf all the while. Ju. Well, and that frighted you, I warrant

you

did not you think he

vil ?

was going to

raife

the De-

hand,

you know every thing, Maftcr, aforethink you are as cunning as he 5 I was fo frighted I trembled like an Afpen Leaf, Mafter.
Co, m.
I

Why

^.

Why,

didn't
tell

you
all ?

fay

you wanted

to fee

the Devilj to

you

Co,m. Ay,
juft a

that's true,

Maftcr, but I was deadly

when I thought he was coming. j^u. Well, and how then, what came of it ? Co,m. Came on it! why, Mafter, the Man's a Rogue, a meer Cheat j he had got my Money, and when all come to all, he told me nothing, at leaft nothing that fignified any thing to me. jfu. Well, but what was it? for I find he told you fomething, tho' you don't hke it did he bid you go home and be quiet and eafie, and not trouble your felf about it ? Co.m, Hang him, Rogue 5 when he had made all his Turns, and his Circles, and faid all his Witchcraft over to himfelf, he fits down and calls me to him, and very civilly bad me fit down, and begun
fraid for all that, efpecially
:

his ugly Story.

I really fancy the Man has given thee good honeft Advice, and bid thee go home and mind thy Bufinefs, and be eafie 5 did not 1 fay the fame to thee ? Co,m. ril tell it you all, Mafter, if you'll have Patience 5 he's a Rogue 5 a Rogue, Mafter. I told you he would have my Money beforehand, and fo he had, or he fhould never ha' hgd a Farthing; gnd he kuew that well enough. Ju,

^tf,

find he has not pleafed ye

of Au, No, no, he knew

don'c like the fay?

A G
>

K.

2<^r

Story

Folks never pay when they but go on, what did he

Co.m, Why, as grave as a Judge, he takes me by the Hand, felt my Pulfe, holding his conjuring Paper in t'other Hand, all the while > Heark thee. Friend, fays he, I have calculated the Times and the Senfons, I have brought your Names in a dired Oppofition, I have done every thing to fatisfy you, that can be done, and all my Numbers and Accounts agree, and this is the Sura of your Cafej You are a poor, honcft, fretful, paiffionate Fellow that ftands here on one Side J and then he {hewed me his damned Figures, and Crofles and Circles, on one fide 3 and here's your poor Wife a t'other fide, fays he 5 and then he fhewed me his Figures again j fhe has anger'd you, and fcolded at you for your ill Ufage of her, and you have fallen upon her and beaten her unmercifully, and threaten'd to murther her, and fhe is run away for fear of it 5 and now you call her Whore, and come to me to tell you who has made a Cuckold of you. Au. And did the Man fay all this to you. Friend > Co.m. Yes, Mafter, and a great deal more, like a Rogue as he is. He a cunning Man he's a Blockhead J why, I knew all that before.
!

Au. Ay, and he might

Difcourfe.

eafily

gather

it

from your

Co.m.

No,

Matter, that he could not, I'm fure.

you'll

Au. Well then,

make him

cunning

Man

indeed, at the fiime time that you call him a Blockhead and a Fool. I tell you I gather'd as much before from you, and you can't help itj you are too full of your own Story. But go on, what did he
fay then
?

Co.m, Why, then he fell to preaching, and giving me Advice > Go home, Friend, fays the Toad, jmd be eafie and (juiet, and tell your Friends you are
forry

66
forry

A S T
bours will

r E

you have been in fuch a Heat, and that you hope your Wife will come home again, for you won't do her any Hurt; and then your Neighcell her, and fhe'll come lovingly again to you y For 1 lell thee Friend, fays he, thou art is no Whore, I in the Wrong, the poor Ihow ic you in black and white here ; and then can he pointed to his curfed Conjuring Papery fhe's a very honeft Woman, thou haft only a Whymfie come in thy Head becaufe fhe is gone, I tell thee

Woman

thou

no Cuckold, go home and be quiet. did he fay all this to thee ? Co. m. Yes, to be fure Mafter, and a great deal more fuch Stuff j what fliould I be in fuch a Paffion with him for elfe? jiu, Upnn my Word, Friend, whether he be a cunning Man or no, that I have nothing to fay to 5 he may make thee believe fo, that's for his Advantage > but o'my Confcience 1 think he's a wife Man, and an honeft Man, and I would advife thee to follow his Counfelj for I do tell thee, I firmly believe 'tis thy Cafe to a Tittle, and 1 tell thee thy whole Difcourfe difcovcr'd it 5 he might have faid it all without his Figures and Circles 5 that was done to amufe you, but 'tis plain from all you have
art
ylu.

And

thy very Cafe. ay, Mafter, 'tis no matter for that, him be as cunning and as wife as he will, I let have had anotherguefs Account of it, and better Advice fincej for I have been at Oundle^ Mafter,
faid, that's

Co. m.

Ay,

fince that, and there I have

met with

a cunning

Man

indeed.

Au. Why, have you really been confulting with the Devil then? Co. m. I believe I have indeed. Au. Nay, then 'tis like you have had good Advice indeed 5 mayn't a body know what you have met with there too? Co, m.

of

MA

K.

267

Co. tn. Truly Mafter, I don't know whether I can tell it you or no, fr I have been frighted out of my Wits. I'm fure if my Hat had been on, my Hair would have lifted it off, tho' 1 had had a good Basket of Apples upon my Head. j4u. Come Ice me hear it however, as well as you

can.
Co. m. Why Mafter, when I came to the Man's Houfe, ('tis within two Mileof 0;^W/^ I think, or thereabout,) it was almoft dark, and that made it the worfc. I knock'd at the Door, and out came a tall black frightful old Man. 1 begun to be frighted at the very firft Sight, for I thought it had been the Devil was come before I a^k'd for him. Au. And are you fure it was not.^^ Co. m. Yes, I think he was not the Devils for he fpoke very civilly to mej and when I ask'd him if he was the cunning Man, he fmil'd, and had me come in ; fo he carry'd me into a large Room, which had but one dim burning Candle in it, and I trembl'd every Inch of me, for I thought the Candle burnt blue as foon as I look'd at it. Au, Very well, fo you thought you were come

'

into

good Company, did not

you.'*

Co. m. Indeed, I widi'd

my

felf

again, that I did> but the old

out of the Houfe Gentleman whiftkd,

came a young Fellow thai look'd like a Serand he bad him go fnuff the Candle, and bring in another, and that comforted me a little j then he fat him down in a great Elbow-Chair, with a little Table before it, and upon the Table was a great many Books, and a Pen and Ink, and Paper. Come Friend, fays he, let me know thy Bufinefs, for tho' I am none of thofc ignorant Fellows you call Cunning Men, yet perhaps I mayand
in

vant,

tell

you what you want to know, upon

a better

foot,

2<J8

YS TE
:

Au, Well, he begun pretty high what could he pretend to ? Co. m, I reply'd. Sir, I was told you was one that dealt in fecret things, that underftood the Black jirt^ and thofe we call Cunning Men 5 if 1 am miflaken, I am very forry and fo made as if I would go away again, but he flopp'd me, and faid. Look you Friend, I am none of thofe Fellows you call cunning Men, I look upon them to be all Cheats 5 my Pradice is all Divine, of a fuperior Nature, I Itudy things in a higher Sphere, I deal in the Myileries of an invifible World, and converfe with the World of Spirits unembody'd, who are beneficent and kind to us, who are Spirits embody'd, and not only converfe with us below, but are helpful and ferviceable to us on all Occafions. I can't remember all his hard Words, Matter, but he faid a deal
:

more

to that purpofe.

Au. Well, did not he ask for your Money before hand too, as t'other did ? Co. m. No indeed, but when he bad me tell him my Cafe, I put my Hand in my Pocket, and puH'd out two half Crowns, and went to offer him the Money, for I found he was not an ordinary Fellow, and fo I thought he would not be very lowpriz'd.

Au. But he took the Money, I fuppofe? Co. m. No, he faid he did not do thefe things for Money, as he found I believ'd he did j but he faid, you may put what you pleafe in there, pointing to a Box that flood upon the Table j I ihall difpofc of it charitably, and to better Ufes, it may be, than you would do your felf ; fo I put the Money into his Box, which had a flit like a Tradefman's
Till.

Au. Very well, this look'd great indeed. Co. m. Then he bad me tell him my Cafe 5
fays he,
I

for,

perceive

you

are a

Man

of a troubled Countenance,

of

MA

G
is

K.

2(5p

opprefs'd, the Paflions Countenance, your Mind been in a Perturbation, your of your Soul have Spirits are fluttering flill, and in a Storm, tho*

fomething abated of what they have been 5 pray be very free, and tell me your whole Cafe, as fully and plainly as you can. y^u. Well, I alTure you, he fpoke in flate with a great deal of Majefty. Co. m. Yes, and yet he fpoke very courteoufly too, and I began to like him mightily j fo I began, and told him my Cafe at large, jufl as I did you,
Mafter.
jIu, That is to fay, that you wanted to be reveng'd of your Wife, and to find out the Man that had cuckolded you, and the like j fo you expefted prefently he ihould tell you who it was. Co, rn. Yes, fo I did 5 but he brought me to underftand things better, and I found he was in Earneft, and that he was not to be cheated. He examined me too as t'other had done, and ask'd me abundance of Queftions. Au, And, I doubt not, gathered your Cafe in every Part of it from the weak inconfiftent Account you gave him of it. Co. m. I don't know that j but after he had done asking me all his Queftions, he took his Pen and Ink too, and wrote down a great many things upon his Paper, and made Lines with a fliort brafs Rule and a Pencil, and then took out a pair of Compafles, and drew fevcral Figures and Marks, but I underilood nothing of them, neither could I fee them diftindly by the Candle Light j then he ask'd me

my

Chriftian

and he
tho' fuch

Name, which I told him was Edward^ down in great Letters, but fuch as I can read Mafter, I am fure that I never faw Before. Then he ask'd my Wife's Chriftian
fet it

Name
fet that

too,

which
in the

I told

down

him was Abigail and he fame kind of Letters as before then

270

Y S T E

then he ask'd my Age, and my Wife's Age, and the Age of my two Children > of all which I gave him a full Account. An. 1 fuppofe you had told him that you had twoChiidren> he did not conjure out that, did he^ Co. m. Yes, he had ask'd me that before, and I told himj fo when he had done all, and I believe we had ralk'd together above an Hour, he rofe up, and offered to go away, and I rofe up too, but he
Jaui his

Ha
I'll

.d

he, and
little

come

upon my Arm, Do you fit Hill, fays to you again 5 at which I was a
be
left

frjghtf'd to

alone, and he perceiv'd

it.

nothing hurt you, nor fpeak to you j and if you hear any Noife don't you ftir, but fit Itill here. So he took up one of the Candles, and went into another Room by a little Door hke a Clolet-Door, and when he {hut the Door after him, I perceiv'd a little Window of one broad Square of Glafs only, that look'd into the Room which he was gone into. Ju. 1 warrant ye, you wanted to peep, did not ye? did, but I durft not ftir for my Co. m. Yes, Life, becaufe he had charg'd me I fhould not. Au. Well, but you was to hear fomc Noifcs, was

Don't be

afraid, fays he, there fhall

you not ?
except once that I heard a drawing of a Chair upon the Floor, vhich being nothing but what was ordinary, did not difturb me. Au. WelL how long did he ftay? Co. m. About half an Hour, and came in again,
Co. m.

But

I did not,

Noife

like the

lookmg very

well pleas'd, and ask'd me how 1 did, and then fir down as before. Well, fays he, I have been confulting on your Cafe, and I find things not
fo threatning to

may

expededj perhaps you you imagine > however, I am order'd to tell you, that fomc Days after your return, your Wife ihall come to a Houfe
you
as
I

not be in fo

ill

a Cafe as

near

of

MA

K.

271

near you, and fend to know if you will receive her again kindly 3 if the Perfon ihe fends is a Woman, you may conclude your Wife has abus'd you j but if ihe fends a Man, then ihe is innocent, and you are miftaken. Au. This was point-blank, I aflure you. Co. m. I did not like it however, and that he might fee well enough 5 for I can't allow any if 's or and's. Tell me of being miilaken! faid I to him, Well, fays he, I'll go again I can't be miftaken. and confult farther about you 5 and feeing me begin to get up too, he turns again 5 You are not afraid, fays he, are you ? No, not at all, faid I ? Well, nor you won't be afraid, will you, if you fee

nothing frightful?

No, not

at all, faid I again.

But

I ly'd, Mafter, for I

was almoil frighted to Death,

ray feeing foraethingj but as I had faid No twice, and fpoke it pretty heartily too, he faid. Well then, come along with me into the next Room. jiu. I doubt you were afraid then indeed. Co. m. Ay, fo I was heartily, and he perceiv'd it too again j Well, fays he, if you are afraid to go into my Room of Pradtice, I'll ftay here with you 5 only, whatever you fee or hear fit you itill, and neither fpeak or ftir out of your Chair. Au. Well, did you obferve his Direction ? Co. m. No, indeed Mafter, my Heart fail'd me; I durft neither go nor ftay, but I'll tell you what I did when he was gone into the next Room, I went to the Window and peep'd. Au. And what did you fee? 'tis odd peeping at the Devil^ I muft tell you. Co, m. 1 faw my old Gentleman in a great Chair, and two more in Chairs at fome Diftance, and three great Candles, and a great Sheet of white Paper upon the Floor between them j every one of them had a long white Wand in their Hands, the lower end of which touch'd the Sheet of Paper. Au,

when he fpoke of

172
Ju. too?

A
Co. m. Yes,

r S TE

And were

the Candles upon the Ground

all of them. Au, There was a great deal of Ceremony about you, I alTure you, Co. m. I think fo too, but it is not done yetj immediately I heard the little Door ftir, as if it was opening, and away I skipp'd as foftly as I could tread, and got into my Chair again, and fat there I was as gravely as if I had never ftirr'd out of it. no Iboner fet but the Door open'd indeed, and the old Gentleman came out as before, and turning to nie, faid. Sit (till, don't ye ftirj and at that Word, the other two that were with him in the Room walk'd out after him, one after another crofs

go out at the other Door where but at the farther end of the Room I came 5 they ftop'd, and turn'd their Faces to one another and talk*d j but it was fome Devil's Language of their own, for I could underftand nothing of it. Au, And now I fuppofe you were frighted in
the

Room,
in

as if to

earnefl

fo I was 5 but it was worfe yet, for not flood long together, but the great Elbow-Chair which the old Gentleman fat in at the little Table juft by me began to ftir of it felf j at which the old Gentleman knowing I ihould be

Co. m.

Ay,

they had

to me and faid. Sit ftill, don't you ftir, be well, you (hall have no harm \ at which he gave his Chair a kick with his Foot, and faid. Go, with fome other Words, and of other Language, and away went the obedient Chair Aiding two of its Legs on the Ground, and the other two ofF, as if fome body had dragg'd it by that Part. Au. And fo no doubt they did, tho' you could not fee it. Co. m. Asfoon as the Chair was dragg'd or mov'd to the end of the Room, where the three, I know not
afraid,

came

all will

of

MA G

K.

Z73

not what ro call 'em, were, two other Chairs did the like from the other fide of che Room, and fo they all fat down, and talk'd together a good while 5 at laft the. Door at that end of the Room opened too, and they all were gone in a Moment without rifing out of their Chairs > for I am fure they did not rife to go out, as other Folks do. Au, What did you think of your felf, when you faw (he Chair flir fo near youi Co m Thin!:! niy, I did not think j I was dead, to be lure I was dead, with the Fright, and expcded I lliould be carry'd away, Chair and all, the next Moment. Then it was, I fay, that my Hair w^nild have lifted off my Hat, if it had been on I am fure
it

would. Ah. Well, but when they were all gone, you came to your felf again, I fuppofe? Co. m. To tell you the truth Mafter, I am not
to

come

my

felf yet.
let

Au. But go on,

Co. m.

me know how
while
to let
his

it

Why,

after a little

my

came

in again, call'd

Man

ended. old Man the Chairs to

rights, and chcn fat

him

doji^n at the

Table, fpoke

chearfully to me, and ask'd me if I would drink, which I refus'd, tho' I was a-dry indeed. I believe

been

the fright had made me dryj but as I never had us'd to drink with the Devil^ I didn't know what to think of it, fo I let it alone. Au. But you might e'en have ventured, for the old Necromancer was but a Man, whatever Correfpondence he might have, and his Ale would not have hurt you. But what elfe did he fay about your
Bufmefs.?^

'

were favourable

me the invifible Agents Anfwersj that there appeared nothing but wellj that he was alTur'd by the Afpeds which any way concerned mej that I was more conccrn'd about this Matter, than
Co. m.

Why,

he told

in their

there

174

S T S

T E

M
'

there was reafon for j that I fhould go home and wait, till by the Signals he had given me, I might ^udge for my felf, and till I heard from my Wife as before ; and that if I could make any plain Difco* very, that there was real Guilt, I fliould come to him again, and he would endeavour to point out

the Man.

But

if I

fy'd that I had been

could not, I fhould reft fatifwrong inform'd of things in

my

Ju. This a Cheat like

Family, and might make my felf eafy. is an odd Story, why this Man is only all the reft 5 he bids you go home, and if you can find out any real Guilt, then come to him and he will tell you what to doj that is to fay, he knows nothing: Is this your Necromancer! pray where does he dwell? Co. m. Nay, Mafter, the Man has done mc no wrong. I was directed to the Houfe, but I can't find it again, if I was to be hang'd for miiling it j however I won't betray him neither, let him be what he will. All. Well, but it feems you are not fully fatisfy'd yet, becaufe he docs not confirm your Notion that your Wife is a Whore 3 I fancy you have a Mind it fliould be fo. Co. m. I don't care what ftic is, fo I could but
find
it

out.

But you fee, neither the honeft Man at Northampton^ nor the Devil at Oundle^ would give you any reafon to think fo. I would have you go home, as the firft Man advis'd you, and be quiet. I verily believe there's nothing at all in it, but you have been a cruel Husband, have us'd your Wife like a Dog, and frighted her with worfe, and fhe is fled from you, as a poor naked defencelefs Sheep would from a Lion or a Wolf. Co. m. And you would have me go home and fubJu. mit to

my Wife ?

no,

I'll

hang

my

felf firft.

of

MA

K.

i7j

Au. I don't fayfubmit to your Wifej the' if you have wrong'd your Wife^ as I doubt you have, I fee no reafon why you fhould not make a Wife Satisfadion for the Injury done her Charafter, as well as you would to a Man that was able to cudgel you into it. But I fay go home, and mend your Wife's Husband, and that will in all probability mend your Wife, and you may live comfortably again together. Co, m. I can't promife, Mafter, to take any of their Advices, or your's either.

This Story is not told fo much to give an Account of the Man, who was nothing as I could underftand by it all, but a bafe paffionate Fellow to an honefl: Woman his Wifej but 'tis a kind of a Hiftory of modern Magick, or of the Craft which is at this time in Pradice in the World. Nor is \t a lingular Example, for we have many more People

among

us,

who

are Pretenders to

the fac^ed

them 9 who yet do not level their Knowledge of them to fuch mean Ufes, as to go Mountebanking with them, to get a Crown or two for petty Difcoveries, and fet up for what they call cunning Menj which is indeed the lowcfl Step of
Sciences, as they call
this kind that a Spirit of the invifible World could well be fuppos'd to take. It is true, 'tis fomething hard to defcribe what this thing we call Magick is, and how it is to be underftood now 5 what it was formerly we know fomething of, and yet even then no great things were perform'd by it 5 fomething they did, whether by the thing it felf as an Art, or by the Devil being prefent to aflift them, we kno>v notj that which would be call'd wonderful is, that they did then, as they pretend to do ftill, fcveral things which the Devil
really has

no Power to doj and particularly that of come, which we do not, generally fpeaking, grant the Devil to have in his
foretelling things to

2.

Power i

^J6
Power 5

Y S T E

he can indeed make better Judgment of things than we can, but that the Knowledge of Futurity is given him, I deny. For the Augurs and Southfayers, they did flrange things formerly > by whofe Power, is not in my reach, nor any ones elfe to determine: For Example j In the latter end of the "Lx^to^ Auguftus defavj while the Ceremonies were performing in the Campus Martins^ the Emperor and a vaft Concourfe of People being prefent, an Eagle came into the Place, and hover'd over the Emperor fome time, flying round and round him in the Air, and then flying towards a fmall Temple or Oratory, it fettled

upon

a little

Pinacle, juft over the Statue of

j!lgrippa.

This was taken as a Prefage or Omen to the Emperor, whether of Good or Evil was hard to
determine i but the Jugurs being confulted, they determined it to be Evil, and that it betoken'd the Death of the Emperor in a fhort time. Another Accident happened the very next Day, "fiz. a Flafli of Lightning broke upon the Statue of the Emperor, over the Senate- Houfe, and ftruck out the Letter C, from the Word Cafar^ in the Infcription upon the Capital of the Work over the Statue. ThtJugurs were again confulted, and they again confulting with one another, and by the ordinary Obfervations, declar'd the Emperor would dye within a hundred Days 5 fignify'd by the Numeral Letter C being flruck out, and that he fhould then be reckon'd among the Gods, becaufe the Word in the Hetrurian Tongue figniiies a S

AR

God.
out according to this Predi61:ion3 the "Tiberius his Heir Apparent, went as far as Beneventum. he was taken Sick there of a Diarrhaa^ and caufing himfclf to be carry 'd to Nola near Capuay he expired ninety nine Days after the Stroke
fell

Now ic

Emperor, and

of

of

MAGIC

K.
as

277

above. If then the Devil has no Knowledge of Futurity, hue that the Study of the Inielledual World, or World of Spirits, be a facred Science^ as the Profef^ fors of it contend 5 then thofe Augurs who a6led upon the foot of the ancient Magick, were illuminated from thofe Intelle6tual Beings, and had converfe

of the Thunder-Bolt or Lightning

with Spirits of a differing kind from thofe

call as 'tis

Devils or Diabolical. hard, to diftinguifli thefe Illumina* tions, otherwife than by the Events and Confequences of the Intelligence they brings fo I think, that if firft of all, the Diilinilion be allow'd between good and evil Spirits, ihcn 'tis a juft way of determining, viz. that fuch Intelligence as tends to the good of Mankind, to the Propagation of Virtue, and preferving Honour, C'halliry, Property and Religion, may be fuppo^'J to proceed from good Spirits, whether Angels or other Spirits unembodyedj on the contray, where the Correfpondence has a general Tendency to Mifchief, to encourage Crime, to the hurt of Mankind in genera], to difcourage Virtue and Religion, to infulc Heaven, and in a word, where the Tenour and Bent of the Illumination is to do Evil, or to direcEl: to the doing it, there we may without Injury to Perfons, or to ihc Devil himfelf, fay it is from him, or by his Agency, and that he (the Devil} is prin-

which we

Now,

cipally concern'd in

it J

for

we know

ic is

his

Nature

and particular Property to be propagating Evil, and that he is apparently known to hate Mankind, and abhor, envy, and malign the Holy Nature of the
Eternal Being.
blefled

between the and the curfed exil'd con-^ demn'd Species of Evil Angels, in a word, be** tween God and the Devil, to fay of them thus:
It

may be

a very juft Diftindion

eternal Being,

God

A
GoD
The God The
From

T S T E

is the Perfection of Good. Devil is the Extreme of Corruption.' the Perfection of Purity and Holinefs. Devil a Compofiiion of the utmoft Im-

purity.

thefe two Contraries derive all the execuPower of Good and Evilj the Devil can no more be the Genuine Parent of good Actions, than an evil Tree can bring forth good Fruity than Darkneis, which is a Privation of the glorious
tive

Light, can be aConfequence or Produftion of it. can no more be the Author of Evil, than he can Annhilate himfelf, and Ceafe to bej and he cannot Ceafe to be, becaufe, he that Exifts from Erernity is Eternal, and Exifts necefTarily, as well as from himfelf If then the Intelligence given, or the Illuminations received by the Art which thefe Men pretend to, is found to have thefe eflential Qualifications of Goodnefs > 1^/2;- Beneficent to Mankind, dire6ting Men to the prefervmg Virtue, Honour, Property and Piety 5 then I (hould be tempted to think they have an Acquaintance with the Intelle-; 6tual World, a Converfe with good Spirits, and a

God

Prefcience communicated from the good Angels, thofc Guardians of Mankind, waking Centinels, fet to guard the World from Evil, and to counter-aft the Malice and Rage of Hell, but not elfe. Here then is a Teft of the Magicians Art, and let us not be amus'd and impos'd upon by the Pretences to the facrcd Sciences, and to the ftudy of exalted Myfteries, Incantations Divine and Sublirne, and many other lofty Ex preilions > fignificant in rhcmfclves, bur not fo in the cafe before us, unlefs T' fti^y'd by the Virtue and juft Produdlions which appear in thc'r Praftice. I fay, let us not be amus'd with Ciicfc to embrace Hell in the Difguife

of

of

MA

K.
\\\

i7c?
ths

of Heaven, and converle with a Deceiver

Robes of an Angel of Lighr.

If there are fuch glorious things attained to by Art, and by the Study of thefey^^r^?^ Sciences^ where ihall we find che Pra61:ice of them ? I think we mufl: be referred back to the Augurs and Diviners among the more honed Heathens 5 for we may almoft anfwer for it, that nothing of this kind is feen among usj or at lead if it is found in Theory, and there is in Nature a Reality of Art, fuch as I have mention'd above 5 that Magick is a Science laudable in its Study, juftifiable in its Practice, fublime in its Attainments it is yet fo blended with the wicked Part, by the Corruption of its ProfefTors, that we fcarcc know where to find one, either in Being or in Story, in the whole Chridian Time, whofe Pradice can be allowM to be facred, whatever can be (aid of the Science. It is true, there was a famM Magician in Kent^ who pretended to this, and of whom I fhall fpeak at large in the next Chapters j and he feem'd to a6t wholly upon the Principle of doing good, detefting, punifiiing, and expofing Crime: but I
ihall give

my Exceptions to it when I come to his Story. At prefent therefore the World are to he cxcus'd the Midake, if they run into ic even with a kind of general Confent, taking the Word Magick and Magician in the word Senfe, underdanding them all as praccifing the Diabolical Part of it, viz. a Converfe with Evil Spirits, and a Dealing with the Devil \ inclufive alfo of all thofc feveral Clafi^es into which I have didinguidi'd it before. Hence perhaps it is, that in our Difcourfing with even the mod Learned Men upon this Subjcft, a few, a very few excepted, it is very hard to bring them to any Notions of a Difference between Magick and Witchcraft, between a Magician and a Sorcerer, 4

to
CCS, a

S Y S T E

Sorcerer, between a Student in the exalted Scien^ Convtrfer with the Intelhdtual World, and a Wretch that has a Familiar, a Wizzard or Nc-

cromancerj but they will, tho' they may be wrong in It too, have them be reckonM all in a Clafs,
that they arc
Part,
all

Pra6titioners

in the

Diabolical

and in a word, that they all deal with the Devil. Indeed the Difference is not eafily prcceptible, bccaule of the Pretences which the worft of them make to the high Illumination, when they are really adVing the vileit Part, and that in the ordi^ nary courfe of their Pradicej 'tis therefore by the Confequences only, that they are to be known. Witchcraft and Sorcery may in one Refped be juftly faiu to be all Magick \ but I mud not allow that all Magick is Witchcraft, as 1 diilinguifh'd before between a Witch and a Wizzard. But feeing it is fo hard to know them afunder, and that the Impofture is fo great, the bed Method I can take is, where Hiftory or Converfarion will fupply Materials, to give you as many Examples of the feveral Pradtices and Praftifers in thefe lad Ages of the World as we can meet with, as w^U for your Diverfion as Inftru^lion. I mud here enter a Caution too againd a weak, but vulgar Midakc, which to the Reproach of hur man Underdanding the World has been very to afcribe every much poHefs'd with 5 and that difficult unaccountable Performance to ihc Art Magick'^ and every fuperior Genius, every Man of a fublime Thought, and more than ordinary CapaArchimedes was a mod accity, to he a Magician. compulh'd Genius, and an excellent Mathematician, but we will have him be a Magician too. Fryar Bacon^ who by his Skill in the M^thematicks, and the Dodiine of Motion, and of Sounds, made a Brazen-Head to fpeak 5 of which by the way there are many Examples in Hidory, more
i.*-,

ancient

ef

MA

K.

xU

ancient than Father Bacon^ yet we will have this honeft Friar be a Witch, a Magician^ a Conjiirfr, only becaufe the thing was beyond the orairiiiry

Conception. Men of Thought and Head, who have a Genius a little above their Neighbours, have on all Occifions been liable to be thus treated 5 even our Saviour himfelf, when he afted fuch Wonders as the like had not been feen, and caft out Devils j what faid the amaz'd World ? The more weak and admiring and innocent Thoughts were amaz'd, the Text fays they were aftonifh'dj and at another time they were fiird with Wonder, and the like but the felf-wife Heads, the pretending Pharifces, having neither Knowledge to reach the Divine Power by which he wrought, and too much Pride to fubmit to Faith, reproached him with dealing with the Devil', He cafieth out Devils by Belzeebub the Prince of Devils. Mat. xii. 24. This Miflake may therefore take place the Cafe before me 5 aad Men who have lludied, in the moft exquifite manner, any of the Sciences which are lawful and commendable, and are arrived to a degree of Kn'^wledge beyond others, may be fufpedted of Magick^ and of the Diabolkk Magick too, which I have been fpeaking of. I will not venture to ftate the Bounds, criticaUy fpeaking, between the lawful Study of Magick as a Science, and the unlawful Part of its Practice as a Diabolick or a Black Art, any more than between the noble Study of Aftronomy, including the Motions of the heavenly Bodies, and that corrupt and horrid Impofition, that worft of Juggle, the moft fimple and fcandalous of all Cheats, call'd judicial Aftro-

logy.

that one
will not

That Magick may be a handle to Witchcraft, may begin where the other ends, this I
deny
j

but

muft be allowed io

fay, that if

there

iSi

SYSTEM

there is an invifible World, a World of Spirits, if there is a Converfe between the Spirits unembodied, and our Spirits embodied, which alfo I cannot deny, whatever lawful way there can be found, if fuch can be found, to form an Intelligence between them, mufl be a fublime and heavenly Attainment, at the fame time, 1 will not venture to fay fuch aii Intelligence can be form'd. Nor will 1 venture to fay, that there can be any fettled Method found out to call up any of thofe invifible Inhabitants of the World of Spirits,

to a vifible Appearance in this World, and to an audible and vocal Converfation, fo as to receive In- telligence of things prefent, or Direftions in things to come, to be advifed, counfelled or informed by them, or to any fuch Purpofej it does not feem probable; If at any time they do or can appear, which yet I do not grant, it muft: be fpontaneous and arbitrary, how, when, where, and on what Occafion they think fit But as to our calling them up by Art, except it be by a Diabolical Magick, and by the immediate Affiilance of the Devil^ and perhaps too it may he only a Delufion of Satan's, who pre tending to vifit us by the good Spirits we want to converfe with, conftitutes a miflionary Devil to perr fonate the Spirit expeded, and fo put a Cheat upon the Enquirer, as the Witch of Endor raifed a Spe6tre or Sham Samuel in the room of the true
:

Prophet Samuel'y who we may without Prefumption believe knew nothing of the matter. To pretend by Art to bring thofe good Spirits from their State of Felicity, wherever it is, to an Appearance for our private Concerns, feems to have no Confiftence in the Nature of a future State ^ that there may be an invifible and imperceptible Converfe of Spirits which wc cannot defcribe, and appointed by Providence for Ends which we do not fully underftand, I believe is pofliblei But it is then done

of
done
their

MA

own way,

and

I C K. we know nothing

283
of the

manner.

There is muchfaid of Guardian Angels, and fomc feeming Ground from Scripture, but not enough to be called an Authority from whence to ground an Hypothecs of the manner > nor will the greateft Magician chat ever was, how much foever he pretends to the facred Science, takes upon him to fay he can call up or caufe to appear one of thofe guardian Angels 5 no not by the utmoft and mofb exquifite Art that was ever attained to; fo that all that Pare of calling up good Spirits or Guardian Angels to a Appearance, feems to be fiftitious and vifible groundlefs. As to calling up evil Angels or evil Spirits, that is to fay Devils as it is to be done by the Affiftance of the Devil^ and that he has given his \ffiftance to the doing it, and therefore can do it, I make no Queftion ; and therefore when the Magicians do at any time bring up Appearances and frightful Apparitions by their Art, I fhall always fuppofe it to be the Devilj that is to fay, the Devil raifed by Confent of the Devil-, the Devil coming up at their Call, who he had before confentcd fhould have Leave to call him 3 for he muft come Voluntier too, nor can he be called up or difturbed without his Confent; but he bargains with thofe wicked People upon fuch Conditions as they agree between them, that he ihall obfcquioufly attend whenever they ufe fuch and fuch Methods to call him, and this is Witchcraft, and this is .Magickj This Magick is JVitchcraft^ and this M^itch craft is Magick: let any one diftinguifti between them if they can.

CHAP.

^84

S r S T E
C

M
;

P.

ffl.

Of the frefent Tretences of the Magicians How they defend themfelves and fome Ex^
ambles of
their TraSiice,
Magicians, fuch as acknowledge thembe acquainted with the Black Art^ as we call it, are not dumb and fpeechlefs in their own Cafe on the contrary, they defend themfelves with the utmoft Artificer have their hiftorical Accounts of their Praftice, and give the moftfair and plaufible Sketches of the Art jt felf that can be imagined. They infift that it is a general Miftake, a vulgar Error, and injurious to ail the Pra6tifers of this Science, to fay they have a Familiar, as we under-? fland the Word, that is, an evil Spirit, or that they they own they have Acceft deal with the Devil to, and an Intercourfe with fupcriour Beings, and converfe with the World of Spirits } but that they are the good and well-difpofed Spirits, who are always beneficent, kind, and ready to do all poffible Offices of Love to Mankind} that they are certainly influenc'd from above, and that confequently it is fo far from being true, that they are Diabolick and wicked Spirits, that on the contrary they are always employed in Matters fuperiour to the Nature of the Infernal Spirits 5 that they do not amufe the World with Fidtions, and deceive and abufe the People, that come to thom with their Enquiries > that they do not, like the Devil's Oracles of old, give ambiguous and doubtful Anfwers in the Cafes and Enquiries that are brought before them, to cheat and delude the innocent Enquirer j but that they, on the contrary, tell them the Truth of every thing, be it for Good or Evil
felves to
'y
-y

THE

to

of
to

MAG

K.

them 5 that they often dcteft Criminals, expofe Vice, prevent Mifchief, and promote Virtue j Things no body will pretend are in the Intent and Meaning of evil Spirits > that they do not impofe upon the ignorant to cheat and defraud them, or make unju It Advantages of them. Indifcourfing many Years fince upon this Subjeft with aparticular Friend, a judicious and learned Man, and one tliat was not eafily impofed upon, I fecmed to be doubtful oi the Reality of the thing in general, and whether there was indeed fuch a thing as that of Men having Intercourfe with the World of Spirits, and whether we might diflinguifh between that and Witchcraft, infiiting that I thought it was all Witchcraft, Sorcery, and the
Devil,

He told me he was of my Mind 'till fome Years before, that he had Occafion to converfe with the famous Magician called Dr. Boreman in Kent^ who he aflured me was a very grave judicious Man, and,
he believed, a good Man. I had once, faid he, all the reft, a long Conference with him on a particular Occafion j but *tis too long to tell you the Particulars. If 'tis not too long for you to tell, faid /, it will not be too long for me to hear, for J am really impatient to know what is to be known of that Kind J and the more, becaufe 1 am at a lofs to pafs a Judgment about it. Well, faid he^ if I tire you then with the length of it tell me, and I will leave off: So he began his Story thus: ' I had, faid he^ a Friend, a young Man, who defired ' me, upon an extraordinary OccaQon to go with * him (as he called it) to a Cunning Man. * I asked him^ What was the Bufinefs? ' He faid^ It was Bufinefs of Confequence to him, * and tho' he did not care to tell it juit then, yet I ' ihould know it afterward.
as

above

tU

A
Hold
him^
I
<

S T S T E
had no Faith

M
fort in that too, for

at all in thofc

of People

*
*

they called Cunning Men. Nay, fays he^ I believe they deal with the De* vil^ but I don't care for that, if I can but have Sa'

whom

tisfaftion in

what I go about. I toldh'm^ I differ'd from him

* *
'

<
*

they dealt with the Devil^ with them j or that they could fay or the Devil any thing to him that was to the Purpofe. ' Why, they do tell ftrange things, fays he, ' / told him^ I believed nothing of it} but that ic was alia Cheats and fo I feem'd loth to have him go to the Cunning Man at all. iV. B. You muft underftand here, that my Friend was not fo really doubtful as he made the
I neither believed that

young Man
told

me

believe he was j but, before, he believ'd there

as

he had

was fomc-

thing in

it, but he could never come at the of one of the Pretenders to the Art, Speech and fo was entirely ignorant of what they did, or how they proceeded, and therefore (as he told me) he was mighty willing to go with him, tho' he made fome Shew of being backbackwards 5 fo he went on with his Dif-

courfe.

*
*
'

I was not only loth to let him go, fays my Friend, but I told him I did not care for it, and therefore defired he would excufe me going with him 5 but when he told me who the cunning Man was, and that he would go to the famous Dr. Boreman^ ray Curiofity prevail'd with mcj not only not to perfwade him againft going, but

*
'

to refolve to'go with him my felf. * In a word, we appointed a Day, and I with him, for I had a great mind to talk

went with

the Do6lor.
<

When

' ' *
* ' *

'

'
'

to the Houfe (it was in Kenf^ not far from Maidftone^ where the Do6bor liv'd at that time > I don't remember the Place exa6fcly) but, I fay, when we came to the Place, a Servant came to the Door, and very civilly led us into the Houfe, and bad us fit down j leaving us in a large Hall, where we walk'd about, looking on his Magical Pictures, of which we faw a great many, whofe meaning I did not at all underftand, and the Servant went away, as I fuppofc, to call his Mafter. ' After a while the Doftor came in with a Staff
*

cf When wc came

MA

K.

287

*
' ' ' ' * '

* ' <

^
'

'

'
' '

Crutch, as I thought > and I he was lame, having lately had the Gout: He was a grave old Man, with a long black Velvet Gown on, his Beard long, and the upper Lip of it trimm'd into a kind of Mufchato^ a Cap on his Head with a Border of Hair within ir, as was the Cuftom in thofe Days. ' After ufual Civilities, he began to enquire our Bufincfsj and direfting his Speech to me, as the Senior in appearance, I told him, that young Man (pointing to him that came with me) my Friend, had fomething of Importance to communicate to him, and which he wanted his Advice in J and fo, fays he, I bid the young Man give the Doftor an Account of his Bufinefs. ' This young Man had, it feems, a particular Cafe which he went to him about j andtho' he had defired me to go with him, as I have faid, yet he had not told me his Cafe j fo I was oblig'd to
in his

Hand

like a

thought

alfo

diret
'

him

to

tell it

himfelf.

' * '

the Doctor defir'd the young Man to give him his Cafe in writings but he told him, he could not write v/ell enough, or explain his Cafe fo intelligibly to'him in writing.

Then

' *

Well

then, fays the DoBor^

at length,

and

I'll

write

it

tell it me in Words down from your own ^ Mouth:

i88
' '

A
:

S Y S

T E

^
' *

*
*

Mouth However, I perfwaded him to write it down as well as he could j upon which, he dcfired a Pen, Ink and Paper, which the Do6i:or order'd his iVlan to give him 5 and in the mean time, the Do6tor ask'd me to walk into another Room} come, fays he, we will leave him ro do it, that we may not diilurb him. So we went iriRoom. Then he began a Difcourfe, by asking me if I knew anv thing of the young Man's Cafej which
to the next
'

'
*

I really

* if I *

had him any

did not, and therefore told him fo > but known it, I fhould hardly have given <iccount, for I took that to be a

* Piece ot his Art, to

*

pick

as

much of the Circum-

ftance of the Cafe out privately as he could, fo to * guide his Anfwers \ but I quite miftook the Man.
*

From that we fell into and among the reft, I

*
*

* '
'

*
'

* *

* *

feveral other Difcourfes, asked the Do6tor, if it would be no Offence to him to let us talk a littie about the Study of ihofe things which he was fo fam'd for. ' He faid. No not at all, if I was difpofed to talk of rhcm in a ferious and friendly manner. ' I told him, I hoped he did not think I had any if he did, I would ill Defign, tho' a Stranger > not defire to fay any more j and that as I did not know what he might underftand by the Word Friendly, I would not move it any farther. ' He faid. He did not apprehend any thing dangerous} for he ufed no unlawful Arts, but he faid feveral Perfons made a Jeft of thofe things which he efteemed facred, and that he did not care for thofe Difcourfes or thofe People who buffoon'd things becaufe they did not underftand

them.

I told him, that whatever I thought, he fhould * find I would neither treat him, or theSubjet

we

might difcourfe ^

of,

with any Difrefpe6t.

^

He

/
^

MAGIC
me
he would take
it,

^ ^
*

for It; into feveral Difcourfes about Science in general, particularly of the Study of Magick and
fo

He

told

K. my Word

28^

we

fell

the Pradice of
in the
*

and when

firft it

was known

'

World.

' '

*
'

told me, I feem'd Ignorant in the thing it and to what purpofe, fays he, ihould I go to fpeak of the Original of a thing which you have not right Notions of ? So we difcours'd a little
felf,

He

farther
'

upon

it,

thus:

A.

What

^ '

tain
'

of it? I thing itfelf

Notions would you have me enterfcarce know what you mean by the

Dr.

Why,

I mean, or

Sir^ you feem neither to know what what you mean your {t\^.

'

' '

'

'
'

* A. 'That is to fay ^ I do not exprefs my felf perhaps right; then you may fet me to rights, and it would be very kind to do fo. ' Dr. You fpeak of my pradifing as an Art now I praftife no Art^ nor ufe any Art-y I am no Juggler^ Sir; you don't fee me llicw Tricks. ^ A. 1 wou'd not offend youj Sir; will you tell me then what it is you do pra6tife.^ ' Dr. Neither will I be offended but if you ; will give me leave to ask you a previous Queflion or two, i fhall be the better able to anfwcr your other Queflion afterwards. * A. Any Queflion yoU pleafe.
-y

'
'

Dr.

Why

then, will you

Sir,

tell

me what brought

you hitherto me? ' A. Why really,

not well tells

my
then

Friend

my Anfwer mufl be, I canwho is writing there in

you that better than I. you what you corns

the other
'

Room,

will tell

Dr.

Why

fhall I tell

'

'

for? perhaps you'll think that fomething odd. ' A. So indeed 1 fliould, if I did not confidcr you as a Art. of

Mm

Dr.

ijfo
*

A
'

T S r E
when
in
I

M
the
if

' Dr, No, no, not a Man that deals with Devil^ as you fancy I do.

A. Nay, you muft deal with fomc body,

you
it

tell

me my
felf.

Bufinefs here,
I will tell

don't

know

my
'

Dr.

Why,

you

few Words then

you to

'

your Friend comes about Bufinefs, your Curiofity.

'

fatisfy

J.

Upon my Word

think you arc in the

right.
'

Dr. Well, I have ufed nogreat matter of

fee yet.

ART

you

*
'

' ji. Nay, I don't know that j I fuppofe what you do is pretty much in the dark, and impei'ceptible 3 fo you might ufe Art, and I know nothing

of
^

it.

* * *

Dr. That's true, or elfe it would be no Art. * A. But is my Curiofity any Offence to you, Dodor? if it is, I'll ha' done and fay no more, but leave you and my Friend together, for I don't come to affront you, far from ic, I afTure you. ' Dr. No, no, 'tis no Offence at all to me j only fince you feem to talk friendly and freely, give me leave to ask you fome Queflions firfl, and then I'll ftate yours for you, and anfwer them direftly, and I hope to your Satisfa6lion. * y/. With all my Heart 3 ask mc what you
pleafe.

11

Dr.
*

'

what came
'

What did you fuppofe me to be, on did your Friend tell you I was, before you

* if I

* *

And you will promife me not to take it ill fpeak plain Englifh ? * Dr. Not in the leafl > I'll put it into your Mouth, for I know what you took me for, as well
vf.

as
'

you do your felf. doubt you do, were in the right.

ji. I

Sir 3

and that look?

as if

wc

Dr.

*
*
'

at all neither, but of that afterwards Dr. ' you and your Friend took me for a Necromancer^

of Not

MA

K.

%^x

* * '

one that deals with the Devil.^ can the Devil^ converfes with him, and by his Help can refolve difficult Queftions, give Anfwers in doubtful Cafes > and, in lliort, that 1 am a Con^
a Magician^
raife

jurer,
^ A, And fo you mufl be, I think, or elfe how do you know all this ? ' Dr. How I know it, is not the Queftion 5 but whether it is true or no ? * A, Exa6bly true to a tittle. ' Dr. And if I am no fuch Perfon, have I not then a great deal of wrong done me ? ' A. You know, Sir, 'tis natural for People to

'

'

^
*

'

'

Man deals with the Devils when he tells People their Thoughts, foretells to them what comes to pafs, and refolves fuch Doubts as no body but the Devil could refolve. * Dr. And perhaps the Devil himfelf could not do thofe things if he was to appear and do his utmoft, for he knows no more of things to come than you or I do, and perhaps not fo much. * A. Nay, diO not join me to your felF, pray^ for you may know more than the Devil himfelf can tell you. ' Dr. Or elfe I would burn my Books, and prefay, a

tend no more to

the ficred
for,

Sciences

which
-

have
^

fo

much Veneration

and which you

call

my Pra^ice.

A. If I was fiire of that, lihould have another kind of Notion of you and your Practice than I have yet, 1 afTure you. * Dr. If you was fure of what ' A. Why, that you do not perform thcfe things by the Help of a familiar Spirir. ' Dr. Nay hold^ I don't fay that neither j but are there no Spirits but what are Devils? J. i
.^

tpz
'

A
ji.

r S T E
j

M
but we of a familiar
Sir,
ai'e

I don't

know

indeed as to thatj

underlland no other

when we

talk
it)

* Spirit
'

we
:

always underftand (by

the Devil.
it,

Dr. Then you mifunderftand

unfufferable
Spirits ?

that's

'

certain
*

Ignorance

why,

there

no good
-^.
*

I can fay nothing to that. Dr. And perhaps are not defirous to be in-

'

formed.
a

'
'

A. Nay there you wrong me, and take me for Fool into the Bargain j for there are none but Fools that have no Delight in underflanding 5 I would be inform'd of every thing that I do not
'
'

'

know.
Sir, if

Dr. There would be no fuch things as Fools, they were willing to be inform'd.
If Fools could
their

own

Ignorance difcern^

ihefd
*

he no longer Fools^ becaufe they'd learn,

*
'

A. Well, I am very willing to learn, I aflure you, and of you too, whatever you pleafe to inform me 3 perhaps I may be in the wrong as to what you fay of good Spirits 5 but I never heard of any. ' Dr. That's ftrange indeed! you have been much out of their Care, fure.
^

A.

\ don't

know

that neither

hope

not. If

*
*

*
*

they have any of us in Charge for Good, I may be under their Care I hope, and yet know nothing of it my felf. * Dr. At leaftit feemsyou have been out of their Acquaintance, but that is not much to the Cafej the Lofs has been yours to be fure, and the Fault
too.
*

A.

The
it

does

Lofs may have heen mine j but how appear that the Fault has been mine too ?
<5

JOr.

of
*

MAGIC rc
it,

1^1

Dr,

It feems evident to

*
*

convince you of
a
*

me 5 and perhaps I may if you allow me to ask you

as thefe.

few more fuch innocent Queftions

y/.

With

all

my

Heart, efpecially if they are

'

'

innocent. ' Dr. If you have any Reafon to fufpefl: them, do not anfwer. ' A, And you give me Leave to ufe my Liberty,
Sir,
'

'

*
*
*

without Offence ? Dr. Ay, your utmoft Liberty, Sir 5 whyfhould be offended? I think you ought rather to be

offended, if I ask any thing that does not become The firfl: Queftion I would ask you is, whe: ther you think there is an invifible World. ^ y^. That's no unfair Queftion at all j and you

me

* ^

fhall find. Sir, I

I
'

won't

cavil, I'll
is.

anfwer diredrly.

make no doubt but

Dr. But
let

there

* '

invifible

f^ll^P-i viiible only to us

'

Queftion be dire<9:too; by an don't mean, as the Jfironomers t^^^ there are Planetary Worlds, made in-

my

World,

*
'

by their Diftance. do not take you foj I believe there is a World of Spirits, and that 1 fuppofe is what you mean by invifible 5 alfo that this World youfpeakofis inhabited by Spirits only, and thereA. No, no,
I

'

fore juftly called invifible.

^
' ^

Dr. You are kind, nay generous in Argument, you grant fafter than I ask. ' ^. I do that to fave Circumlocutions, and giving you Trouble. ' D. Well Sir, where do you fuppofe this World of Spirits is? for there muft be a Locality for the dwelling even of Spirits j how elie do we
'

for

it a World? and Heaven itfelf is a Place, according to the common underftanding of the Word. ' A. It is hard to fiy where it is, at leaft 'tis hard to me \ fo I cannot anfwer that Queftion, at leaft not dir^ly as I would do.

call

^Dr.

?P4
*

A
Dr.
It
is

SYSTEM
true, the infinite Spaces

above are not

eafily defcribed, as

^
^

*
*

they are not to be mathematically lin'd outj but we have Reafon to know the Inhabitants of it are not very remote from us, and that brings on another Queftion, ^ A. \ know fome People think the Regions of the Air, even within the Compafs of the Atmofphere, are full of Spirits, and that of divers kinds, fome good, and forne evil,

* * *
<

have nothing to fay to that Notion; allow they inhabit promifcuouily the fame Regions, and dwell together 5 as good and bad People live here among one another without Tii^
*

Dr.

can't

ftinftion.
*

A.

don't pretend to refolve that Queftion in*

'

* *
< '
^

<

' '

^
^ ^

Dr. Neither did I propofe it, Sir; but my Quea World of Spirits, is thisj As you grant and that you do not know where it is,} fo that for ought you know it may be very near, as well as very remote > nor to a Spirit is diftance of Place any thing worth confidering, if I may fpeak my But my Qtieftion, I fay, is this Do Opinion you believe that the Spirits inhabiting theinvifibic World have any Converfe with us, or with oui? embodied Spirits, in this World ? < A. Truly it is a nice Queftion, and what I have often confidered very ferioufly } I am of Opinion there is a certain fecret Converfe of Spirits, tho' I cannot underftand any thing of the
*

flion

^
^

manner. * Dr, Well, Sir, your Conceptions arc much the fame with mine, only that you believe there is, and 1 am fure of it. ' A. That's carrying it a great way > and I thinfc this brings me to turn the Tables, and to demand Leave to ask you fome Queftions in my turn, if you have done, or when you have done.

Dr.

ef i)r. With all my

MA

K.

ipy

Heart, Sir 5 pray ask what you

pleafc.
'

fay

J. My firfl: Queftion will be. Sir, how you can you are fure there is fuch a Converfe with

the Spirits of the inviiible World? ' Dr. Becaufe I have a6tually conversed with

them my
'

felf.

you come to the Point what then do you call Converfing?

A.

Now

indeed.

But

' Dr. Why, I call feeing them, fpeaking to them, and hearing them fpeak, Converfmg i is noc that as clear as the other? ' ^. The Expreflion is clear, but the thing cxprefs'd is not fo, at leaft not to m-e : How do you reconcile feeing, and fpeaking, to the thing call'd

Spirits?

'

'

'

Dr. Why, therein you and I differ in our Circumftances, and this is the fublime Quality of the Sciences which we profefsj that being under the Operation of a higher and exalted Mind, the Eyes of the Soul, which is a Spirit, can operate upon immaterial Objefts, and fee what to common Sight is caird invifible. ' ji. This is all myflcrious, and if you will allow me the Freedom, we ihould call it all Cant and
'

unintelligible.

'
'

Dr. I know it very well 3 and we on the other hand call your Difcourfe empty and infignificantj for that you neither underftand what you fay, nor fay what you might eafily be taught to un'

' '
'

derftandj and

Manner comes

'

Man enlightned in this fuperior to talk with you, and would in{lru<^ you a little, you prefently fly out, and cry a Magician, a Conjurer, that he has a Familiar, and deals with the Devil this was not always fo. ' yi. This brings me to my firft Queltion Sir exif a
-y

'

aftly, namely^

Whence

is

the-

Orii^nalof what you

'

call

ip6
^ '

A
call

T E

did

' '

your fublime PraOiice, and where and when begin? ' Dr. I could run you back. Sir, to its Original^ and give you theHiilory of it, but 'twould be too long, I doubt your want of Patience.
it
^

j^.

My

Curiofity

is

too great to

let

me wane

'

Patience.
ril give you an Abridgement then tbusy Before the Deluge^ when the Antediluveans had the Blefling of Longevity, to the Number, of alinoft: a thoudind Years, we have many Tcftimonies of their converfing, not only
'

Dr. Well,
it

'
^
*"

of

'

'

'
.

Spirits of the invifible World, but with the great Life of Spirit, the Being of Beings 5 and if we can deduce any thing from Confequences, divine Spirits daily illuminated the

with the

'
'

*
^

^
^

Minds of Mankind, and convey 'd all ufeful Science to them, and that to fuch a degree as has never been attained to fince, by which all the moft exalted Parts of both natural and fupernatural Knowledge were convey'd into their Underftandings.

*
* '

*
^
*
'

' '
^

^
?

had, without queftion, a fuperior Gethe Antediluvean State, far above what we have now, and your Notions of that kind are very clear to me, I agree with you in that. ' Z)r. They had not fo much a fuperior Genius. as they had a fuperior Illumination 3 what fhould you and I have, if we had livM three or four hundred Years, and had convers'd all that while in an angelick Society, and with an invifible Specics of Creatures, in whom cqmpleat Knowledge was but meer Nature, and who had the Goodnefs to be always communicating the moll perfe6b Ideas, the moft fublime Images to our Thoughts ? what fhould we be capable of?
'

y^.

They

nius in

of
*

MA

197

* *

*
*
*

A, Nay, I think you might fay, what fliould we not be capable of. ' Dr, Then confidering that at the end of that three or four hundred Years we were but in the Prime of our Age, in full Strength of Judgmenr, and Vigour of Mind, capable to receive the mofb divine Impreffions of facred Knowledge, what fhould we not learn with fuch Teachers? ' A. But how do we know that they were thus
blefs'd?
*

Br.

Why,

does not

all

your Accounts of thofe

*
' '

Times bring

in the People converfing thus?

Nay,

* '

'
'
'

^
*

'

do you not fay that God, or that Inconceivable Something (which you call fo)the King, andGovernor, and Maker of Spirits, convers'd among them, talk'd with and to them ? ' A. Yes, himfelf convers'd we believe with them, particularly with Adara the firft of them, and with Noah the laft of them, and no doubt with many others between. * Dr. Well, and did the great Being of Beings converfe with Man, and not the fmaller and lower degrees of Spirit? do you think the Servants did not converfe, if the Mafter did? ' A. Why, that indeed 1 never confider'd be-

God

fore, I confefs.
' Z)r. But where elfe had they the Knowledge of fome things, which nothing but Spirit and fpirituous Converfe could poffibly convey ? ' A, What things were they? I do not rightly

^
*

'

underftand you.
' Dr. Why^ firft for Example, Musick, that Heavenly Science, the Dodrine of Sounds ^ meafur'd and divided fo as by Diflbnance to make Harmony, to be admir'd by every Ear, to move the Pailions, and agitate the Soul, to be read by Notes, underftood by the differing Key of Sounds, the only univerfal Charader in the
'

'
'

' f f

World.

ap8
*
*

A
*
*
*

S Y S T E

World. Could the Genius of Man invent it? Nor it came from the invifible World, and was cer tainly communicated from the Fountain of Knowledge, by the Agency of the good Spirits, with which they fo freely converfed. ' A. You advance boldly, Dodbor. Z)r. That may fairly be afTerted, which is imto be otherwife.
I dare fay it,

' poffible
^

*
^ * *

venture to fay it is impoflible. and with good Reafon > then there is the Do6trine of u m b e r s, which we call vulgarly Arithmetick-y this with Muftck feem to be two Infinites, the Bounds of them and the Variety is not to be meafur'd, or conceiv'd of, and how could human Genius meafure them
*

A,\ won't
Dr, But

*
' '

'

out? ' A, What do you inferr from thence? ' Dr. Nothing but this ; that thofe good beneficent Spirits, with whom Mankind had then the Bleffing of a daily Society, fill'd their Minds, and infpir'd their Thoughts with thefe noble and ufeful Difcoveries, and qualify'd them daily to improve upon them. ^ A. You talk above me now indeed. * Dr. You cannot fay but I talk plainly, and in'

* tcUigible.

A. So you conclude, that the good

Spirits in-

*
*

ftrufted

them

in thefe fublimer Parts of

Know-

* *
* *

' ^

ledge? Pray, why did they not teach them Aftronomy, natural Philofophy, and all the ufeful Branches of the Mathematicks ? ' Dr. And kt no doubt they dy. There's the Ark for Example i you fay, fpoke to Noah^ and told him in general what kind of Vefiel ic jfhould be J by which I fuppofe you may underHand, told him that the World ihould be drownM, and that he fhould be fav'd in a Ship,. which he fhould build ? But can you think Noah ' could

God

God

of
could do all
ftion of thefe

MA
this

K.

ipj

without the more particular Diregood and beneficent Spirits, inftru-

di'mg him how to perform the Work ? How the Beams, and the Timbers, the Planks and all the Parts were to be put together 3 how the Bottom was to be fhap'd for fwimming, the Head and the Stern for breaking off the Force of the Water, in that truly unbounded Ocean the Flood J all thefe things I make no Queftion he was inftrufted in by the daily Afliftance of the good Inhabitants of the invisible Regions, who freely had at that time an Intercourfe with the embodyed, that is, imprifon'd. Spirits of Men; and thefe are the fame that we converfe with now; fo that I have fairly brought it down to our own Times. ' ji. Sir, your Difcourfe is very well laid together I confefs; but you make a long leap, and fome of it in the dark too j from Noah^ and the Year of the World i f 75, or thereabouts, to our time, which is about three thoufand Years after.

How
^

is it that thefe good Spirits left off their Good- will towards Men, and feem to fliun us as

much now
Dr.
I

as they courted us before? do not find itfo, I rather fay they do and would converfe with us ftill, if we either faw the Bleffing of it, or knew how to value it, and made
it
'

appear

we

defir'd

it.

A. But when did it break off? what, did the Flood put an end to it ? ' Dr. It feems, that Men, by a differing Con-

dud, and a way of Life too grofs for fo excellent and fublime a Converfe, have render'd thcmfelves^ unworthy and unqualify'd fince the Flood; fo that the angelick Train feem to have forfaken thQ Earth, and only communicate themfelves to fuch as render themfelves acceptable and worthy by a Life of earnell Application to the Study of di*

vine

oo
^
^

S Y S T E

vine Science, and who feck after the high Illumination. ' ji. So that there are fome who enjoy this ex* traordinary Society ftiil? ' Dr. Why not, pray ? The good Spirits are the ' fame 5 they change not, neither is their Good* will towards Men abated j but the cuftom of * the World has been, and flill is, to be fhy and a^ fraid of them, taice them to be evil Spirits, and, ' as the World calls them. Devils j fo that a good ^ Spirit cannot now offer its Ailiftance to Man, or ' go about to do any good to Mankind, but they ' are frighted and terrify'd, and cry out the Devil^ * fly from it, and refufe to accept the Benefit

offer'd.

But it feems all do not treat them fo. Dr, No. But how then are they treated who a6t after another manner? ' A. Why, how are they treated? ' Dr. Are we not treated as Dasmoniacks, as Ma?
*

j4.

'

'

' '
'

^ '

gicjans and Conjurers, Necromancers, and that deal with the Devil. Did not you take me for fuch? J. It is very true, I did. * Dr. Ay, and are you not under fome fort of Fright, even all the while you are talking with me, as if you were talking with the Devil, and left I fhould raife the Devil while you are here? ' yf I cannot fay but it is in fome meafure true. ' Dr. And yet we know no more of the Devil than you do, nor converfe any more with him
""
.

^
*

' ' '

than other Folks do, nor fo much neither. ' Having carried on our Converfation thus far, my Companion, who was all this while a writing his Cafe, came to the Door, and calling to the Dodor, told him he had donej Well, fays the Doctor to him, pray give me the Paper then, and let me read it overj fo he gave him his Paper, which was a long one indeed, and very dole writ-

of
*

MA

K.
it

Teems was ' abundance of better * Advice than I thought the grave Do6i:or was able ' to give him, but I was really miftaken. I was far from being tir'd with this Account, and believe I fhall not tire the Reader with fetting it down. Indeed I interrupted him here, v/ith asking him if he did not yet know his Man's Cafe, and if he did not read the Papery but he told me he did not, (o I defir'd him to let me have the reft of the Story, and he went on thus.
' '

ten, containing all his Cafe, very particular, and required

which

My

Man,

faid he,

who was

with me, told

me

'

or nothing of his Cafe, as I hinted before, except that he faid it was very Difficult and
little

*
*

'

*
'

'

'

Intricate 5 and that if it could not be refolv'd, and brought to a Conclufion, he was lure he fhould never get over it, but ihould be undone, and that therefore he came to this Man. ' Why, fays /, what do you take the Man to be? * Why, what fhould I take him for, fays be? ' Nay, I fuppofe, faid /, you take him for a Conjurer, and one that deals with the Devil. * I care not who he is, or who he deals with, fays the Man^ ^o I do but get my Bufinefs done by him, find out a Man or two that I look for, and have fome fatisfadion in my other Affairs. ' I don't know who you look for, faid /, and I doubt you don't know who 'tis you feek to.
'

Why,

the Devil^ fays

he-y

who

d'ye think I

'

feek to,
'

when

come

to a Cunning

Man ?

' '
'
'

This Difcourfe was before we came to the Dodor's Houfe, and was tlie Occafion indeed that 1 was at firft fo fhy of him, and made fo

many round-about Cautions when

him.

firft

fpoke to

' '

* When he had written hfs Cafe down, and given it to the Magician y the Doctor ask'd hira if he could not leave the Paper with him, and

come

30i
*

A
come
*

rS T E

again in two or three Days ? The Enquirer feem'd uneafy at that, tho' he did not diredly fay * No 5 but the Doctor perceiv'd it> Well then, * faid he, are you willing to flay here with me * about eleven or twelve Hours, and fit up ail * Night? The Man look'd earneflly at me, as if * it had been to ask me whether he fhould venture < to ftay all Night, but withal look'd a little fright*

ed too.
' The Doftor feeing him look at me, as if he would ask my Advice, turn'd to me, fmiling at the Man's Backwardnefs. * Sir, fays he^ I perceive you muft decide it j

<

he feems a
'

little

frighted, I don't

know
he
is

at

what.

Sir, fays /, fmiling, I believe * Candles will blue,

afraid the

Hrn

* Spirits

^
* *
^

the Reafon why the good converfing with Mankind j have and you fee how we that are Men of Art, and who have ftudied the facred Sciences, fufFer by the Errors of common Fame 5 they take us all
*

Ay, fays

he^

you

fee

left off

for
'

Devil-Mongers, damn'd Rogues, and Conis

< jurers.
* *

afraid

*
*

very true, Sir, faid I, I fee it now > he is ihort that you will raife the Devil. With that he turns to the Man> Hark ye Friend, fays he, are you afraid to ftay all Night ? fpeak
It

in

'
^

honeftly, if you are, and tell mefo. ' Why, Sir, fays the Man, I can't fay but I am a little uneafy about it, tho' I don't know at

what, for
notl. nion 5

I an't

very apt to be afraid of Sights,

' *
' ' '

With

W hy Coufin,

that I put in a

Word

to

my Compa-

fays I, if

you are uneafy about

feeing any ftrange Sight, or hearing any thing uncommon, what did you come to this Gentleman
for?

' *

underftood

you know very well what you told me you him to be, and what you cxpeded of

him,

Nay,

of
*

MA
U S.

I
I

K.
fay,

303

Nay,

fays the
is

Conjurer^

muft needs

*
'

he that

afraid to the fee Devil^

ihould never

come
'

to fee

'

'

Why, you don't always deal with the Devily do ye ? fays the Man, ' Nay, fays he^ I han't told you yet that I deal but 1 fay, you fhould not he with him at all him, when you come of thefe Errands j afraid of for it feems you fuppofe we talk with him for you. ' Why, that is as much as to tell me, fays the young Mauj you can raife the Devil for me, if you
-,

pleafe.
* Well, come be plain with me, and have you have a Mind to fee him or no

tell
?

me;

fays the

Doftor laughing.
^

No, not me uneafy.

'

I,

fays he^ not at

he^

all,

and that made

Well, well, fays

fliall

you

fliall

not fee the Devil

then.

'
'

But would
'

fee

I fee nothing elfe. Sir? fays he. I none of your Spirits, whether they arc

'

*
'

' '

*
'

'
' * *

Devils or no. ' I tell you, fays the Doftor, you fliall fee nothing to hurt you. ' But, fays the Man again, I don't know what to fay, you fpeak in generals 5 pray don't fright me, any more than hurt me. ' I tell thee again, fays the Doftor, I'll neither hurt thee, nor fright theej but if you will have nothing done for you, what do you give me your Cafe for? and if you are afraid to fee, or hear any thing, why do you not care to leave your Cafe with me, and come again? ' This was fuch a reafonablc Propofal, that I could not but tell my young Man, that I thought he was playing the Fool with the Dodorj if you ftay, you mull be content to fee what is to be feenj and if you don't care to venture that, can't
*

you

364

A
appoint him.

TS TE

you go, and come again ? fo in a word, I advis'd him to leave his Caie with the Do6tor, and go away, and come for an Anfwer when he ihould

As we were going away, the Doftor takes me by the Hand, the young man being gone out of the Door J You fee, Sir, the Notions the poor
'

innocent well-meaning People have of all the good Spirits of the invifible World 5 and tho' in their Diftrefles they will come to us, and we make fome Search for them, yet they give the Devil all the Praife of it> nay tho' they receive good and yet they acknowledge the Devil to from it be the Author of nothing but Mifchief ^ But Sir, faid I, you could I fuppofe give this honed: Man what Anfwer you fhall purpofc to give him, without letting him fee any Appearances to fright or terrific him? * I have nothing about me, fays he, or that converfes with me, that need to fright or terrie any one, much lefs that will do him any hurt. I do not fay, but as the good Spirits are beneficent and kind, and may meet and converfe upon any Occafions, and in any Place from their own happy Inclination, to ferve and aflift the opprefs'd or indigene Creatures,may come and go,pafs and repafs in or near myHoufe, which would be to me the greatefl Felicity of Life. On this Occafion the Man might have heard fome little Noifes, and perhaps have feea fome Motions rather than Bodies, which he might call Spedres and Apparitions, or Devils, or what he would 5 yet thefe,as they would take no Notice of him, or do any thing to terrify or diforder him, fo he would have nothing to do but to fit ftill, and not offer to ftir, or fpeak, and be under no Concern
'y

at all.
' Well, Sir J faid not, I aiTure you

/,

were the Cafe mine, as it is would have U'ufted you, for

of
I
it is

MAGIC

K.

30

do not think, let the Cafe be what it will, that your Bufinefs to fufFer your Clients to receive any Hurt in your Houfe, or to be frighted, fo as to bring any evil Report upon you. ' Sir, fays the Doctor^ my Bufinefs is to do good to all Men, and to hurt none, as is the Dcfire of thofe fuperior Beings, which I have the Happinefs to converfe with> and therefore it only is wanting to us, that the poor People were a little
lefs

of us, and that they came to us for meerNcceffity only, and not meerly tofatisfie their*
afraid
as
is

added he^

However, often their Cafe. the young Man your Friend, lee him go home, to-morrow you will fee he will come back to me in a great Hurry, tho' I han'c order'd him to come till Friday^ as you heard, but I warrant ye he will dream fome ftrange Dream
Curiofity,
as to

to-night, his very Fright will make him do it, and then he will come and defire me to interprec his Dream for him 5 and then you may hear farther. ' Well, Sir^faid /, I fliall obferve him, and perhaps he will ask me to come along with himj if he does, I fhall venture to come. * No, fays the Dodfor^ I don't think he will ask you to come, I believe he will be in better Heart to-morrow 5 and it may be he'll offer to ftay all Night with me, and all Day too, if I defire him, let him fee what he will. ' I think, faid /, he's a Fool, he don't ftaynow$ indeed if it had been my Cafe, I would have
trufled you.
he^ if you have any Occacan render you any Service, I fhall be always ready to anfwer your Expelations in the bed manner I am able 5 and in the meaa time, I hope you will no more have thofe weak Notions, as if all the Intelligence Mankind can attain to from the invifible World muft be with ' ' th^
'

Well,

Sir,

fays
I

fion in

which

A
^ '
' *

SYSTEM

I hope you will the Z)m/, or the evil Spirits. that there are Cafes come before me, which fee, the Devil would no more be a Devil if he fliould give any Satisfaftion in, or any Relief to the

'

*
* '

Inquner obliging Terms as 1 gave him an Anfwer in as I could, and fo we parted, and I came to the young Man, who waited for me with the utmoft' Impatience, and with fome kind of Terror j for 1 found he was in a Sweat, tho' it was a cold * Evening too. * When 1 came up to him, I ask'd him how he

'

did.
'

Pretty well, fays he^ but I'm glad

am got

away.
'

Whyfo

faid

I.

No

bodyoffer'd to detainyou,

* '

' ^

'

thought the Do6i:or fpoke very civilly to youj, and I'm fure he did fo to me. ' hy^ fays he^ he did fo, and I had a mind to have ventured once to ftay all Night, but I am heartily glad I didn't 5 I fhould have been frighted out of my Wits, if I had feen the Devil.
I

*
'

*
*
'

Why, 1 can aflure you, that he fays pofitively^ he has nothing to do with the Devil, and if youi had feen any Appearance, it would have not beeni an evil Spirit, or Devil, but a good Spirit 5 that itJ would have come to render you Service, and doi you good, rather than have hurt you, and that you would have had no need to be frighted.
* ' No matter for that, fays he^ all Spirits are! Devils to me i if I had leen a Spirit, or an Ap- parition, all he could have faid to me, would not have perfwaded me to believe it had not beeni the DeviL ^ Why, would you not have believ'd the Do6lor,

^ ' *
*

if
'

he had told you fo ? No, fays loe^ nor a hundred conjuring Dodorsf mpre, not I.

Buti

of
*

MA

K.

307

*
* *

But what is it you go to him for then ? faid L If you won't believe what he fays, what fignilies your going to him? you had better have kept it
and never have troubled him. and that was the reafon I was loth to leave my Cafe with him. * But you have left it with him, fays /, han'c
to your
'

felf,

Nay,

that's true, faid he^

you?
Yes, fays he^ and and the word of it,
'

let
I

*
*

him make the bed of it, never intend to go to him

again.
'

What,

fays I,

won't you go to him for an An-

'

fwer?
faid he^ I have enough of him.5 fo frighted already, I am almoll dead} don't you fee what a Sweat I am in? for all 'tis fuch cold Weather, the Sweat runs down my
I,
' No, not come away.

am

Face
'

in

Drops.
fweat fornovr? faid
his
I.

Why, what d'ye

enough out of

You

are

far
*

way

here, an't

you?

No, no, fays he. Why, if he has his Devil within Doors, d'ye think he has not his Devil without Doors too? Why, all the while I have flood here for you, I fancy every Tree is a Man, and every Man a Shadow, and every Shadow a
Spirit.
*
' ' You fee, faid /, 'tis Evening, and the Light begins to be Dusky, and fo you fee double:

Why,
to be?
'

fure

you

an't fo

frighted
I don't

as

you feem

'

*
* *

know what's the be foj I us'd to laugh at People when they talk'd of feeing Apparitions, and being frighted with Spirits.
Indeed I am, fays he^
I don't

matter,

ufe to

'

Well,
I

well,

you'll

come

again, for

all

that,

faid /,

warrant you. ' No, if the Devil catches forgive him, fays he, %

me

there again, 111

You

3o8
'
'

S r S

T E

You don't know your own Mind^ /aid L Wh/f he will anfwer all your Queftions. ' Ay, fo he fhall, when 1 come again, /ays he, ' I warrant you'll come again to him, /ays /, for an Antwer to-morrow.
Nay, /ays he^ I am not appointed till Friday. Ay, fays /, *tis no matter for that, I dare fay you won't have Patience to ftay fo long. Why, you'll dream of it all Night I don't doubt but him again alfo, for Satisfayou'll be with ftion to your Enquiries > 1 know you han't the
'
'
:

* *
'

* *

Patience, tho'
'

don't

know

your Cafe.
I aflurc

You may
I'll

you,

what you vj'iW^ /ays ^^,but go near him no more.

fay

*
'

* ' '
*

'

' *

* This kind of Difcourfe held us to a Town hard by, where we lodg'd that Night, for it was too late to go any farther. And in the Morning I happen'd to over-fleep my felf j For, in fhort, my Head ran fo much upon the Doftor, and his invifible World, that it kept me awake almoft all Night fo that in the Morning, when I got up, 'twas near ten a Clock. ' When I call'd for my young Man, the Mafter of the Houfe told me he was gone. Gone faid I what, and never flay for me, nor to fpeak to
,

me?
*

Nay,
he

Sir,
is

fays the

*
*
*
*

lieve

mad.

Why,

Man of the Houfe, I bche has made fuch a Noife,

' '

and a Difturbance, he has frighted all the Houfe j two of my People have been fain to fit up with him all Night j he fays he has feen the Devil ' Seen the Devil fays I does he know the Devil when he fees him ? I believe he never faw him in
!
:

his Life.
*

1 fuppofe

it

was fome Dream.

*
*

I don't know how he Ihould fee the Devil here, I'm fure my Houfe is not haunted, I fancy he has been at Dr. Bore* man's lately.

Nay,

/ays

the

Man^

Dr.

of
*
'

MA
(fays I)

C
did

K.

Dr. Boreman^

who's that?
he's

*
*

my of Dr. Boreman?

O,

Sir, fays

Landlord.^

Why,

Man
'

in

all

this

Country,
is

you never hear the mofl famous he does a thoufand

llrange things.

What,

y^j'j

/,

he a Conjurer, docs he deal

with the DeviP,

' I don't know for that, fays my Landlord^ I can't fancy he deals with the Devil neither 5 for he is a very honefl Gentleman, and does a great many good things. Folks that deal with the Devil don'c ufe to do any thing that's good. ' Pr'ychee, fays /, what good does he do ? ' Why, Mailer, fays my Landlord^ they fay, he lays the Devil^ when other Folks raife himj he can cure a Houfe when it's haunted. Here was a Houfe in our Town fo plagu'd with evil Spirits, that no body could lie in it 5 and when the

* * ' '

*
'

* *

*
'

Do6bor was fcnt for, he went and fat up all Night in it> what he did there no body knows, but he fo
frighted the Devil to be fure, that the Houfe has never been haunted any more fincej and the poor

*
*
^

Wenches

are fo afraid of

him

all

round the Coun?

*
*
*
'

*
*

him. ' Why, fays /, what does he do to them? * Why, Sir fays he^ a poor Girl can't let a youn^ ^ Fellow kifs her, but the Doder will Tell j and if they prove with Child, he'll tell the Father of it prefentlyj nay he'll difcover all the little whorcing Intrigues in the Country. Now, Mafter, adds he^ this is not Devil's Work you know j the Devil didn't care if they were all Whores, not he. ' That's very true, indctd^^ fays /j but what then mud the Do6tor be call'd ? is he a Magician? ' 1 fuppofe he is, Mafter, fays he^ tho' I don't know what that means. But he charms Folks, gnd fets Spells, and a young Fellow dares not

try, that they dare not fee

come

,o
^

A
^
'

S T S T E

M
5

come near an honefl: Girl, for fear of him. Why, they fay, he drew a Circle the other Day round
a

young

Lafs's

Bed that was fufpedted

and when

* *

*
*

*
' '

the Fellow, that they thought had to do with her, came to her, truly he could not get away till the Dol:or was fent for to releafe him. * And do you believe all this? faid /. * Believe it. Sir! fays be. Why, all. the Country believes it, and the young People are kept in fuch Awe by it, that I don't think there will be one Baftard got this Year, no, not in twenty Parifhes hereabout; and that's very hard, Mailer, fays he, this War time too, when the King is like to

want Soldiers. ' This Difcourfe was diverting, but ftill I wanted ^ to hear of my Man. I was loth to go back to the * Doftor to feek him there 5 fo I was oblig'd to go ^ away without him. Thus far I have entertain'd you with my Friend's Relation, as I had it from him in a continu'd Difcourfe, and this laft Part is merry enough; nor is ic more than I have heard by many other Hands, I mean of the Dodor's Exploits; and particularly
*

'twas certainly true of him, that he kept all the I mean the wicked part of 'em, in Awe; whether by Spells or Charms, and what thofe Spell or Charms were, that I could never come to a Certainty about.

young People,

his

Story of his perfwading a young Fellow and to get both into her Smock, and that when he was in, the Do6tor fet his Spell upon him, fo that he could never get out till the Do6tor was fent for to releafe him ; and that he would not releafe him till the Fellow oblig'd himfelf to marry the

The

Wench

Girl ; this Story, I fay, is fo firmly believ'd all over that Part of the Country, that no body doubts

of

it.

But:

little and the Fellow that was with him, Story of the young which I fhall give you now in a more fummary way, it being too long for my Work 5 The Short The Fellow being heartily of the Cafe was this frighted, as you have heard, was no fooner got to Bed, and fell faft afleep, but he dreamed that the Do6tor came into his Chamber and to his Bed-fide, with two Devils or Spirits with him > that he was at firll fo terrified, that he was not able to fpeak j but that the Doftor fpoke kindly to him, and bad him not be afraid, for that here was a good Angel come to him, to give him a full Anfwer, happy, and for his Satisfadtion, to all his Difficulties > and that he had nothing to do but to hear and receive his Meflage, and be eafy 5 and that upon this, the Spirit advanced clofe to the Bed-fide j but that he cry'd out, and refufed to hear him j at which the Do6tor fpoke angrily to him, and faid, Well, fince you refufe the Advice and Direction of a good Spirit, we ihall leave you to the fame difturbing Devil which pofixfs'd you before: and upon this the Do&or and the good Spirit vanifiied out of his Sight, and an ugly frightful Devil remain'd in the Place, which grinn'd and threaten'd him in a terthat the rible manner, but fiid nothing to him

But to

of come back

MA
a
:

1 C K. to my Friend,

Horrour of the
bly, that he

laft

waked

Spedire frighted him fo terriout of his Sleep, knock'd up

the People of the Houfe, and told them the Devil was in the Room, and, in a word, difturb'd the whole Family 5 the Heftier and a Maid-Servant fat up with him, but faw nothing > and in the Morning as foon as it was light, he took his Horfe and

went away.
As the Dodor had told my Friend, and as he faid to the young Man, fo it wasj for being terrified to the laft Degree with this courfe Appearance, away
he went to the Doftor's Houfe in hurry enough.

Ic

iz

S Y S T E

It happened that whwi he came to the Houfc, the Doctor was at his Door, fpeaking to fomcbody that he was juft difmiffing, and the Party went away juft as the young Man came up. * Well, fays the Dodfor^ what's the matter now ? ^ why, I did not bid you come till Friday. ^ O Sir, fays the young Man^ but let me fpeak with you a little upon another Occafion that has hap^ pen'd fince,and I'll wait upon you again about ^ t'other Bufinefs on Friday^ as you appomted.
^

Come, come

m then,

fays the Do6lor^

believe I

^ ^ *
*

^
^

knov/ your Bufinefs 5 I warrant ye you have been dreaming fome frightful thing or other to-night: what, have you fcenthe Devil in your Sleep? you had e'en as good ha' let me have fliewn him you. ' fo you have, Sir, fays he^ han't you? pray have not you been abroad lo-night? ^ Bihxo2idi^ fays the DoBor^ what do'ft thou mean by that? I am but juft out of Bed. ^ Why, Matter, y^j'j he^ han't you been at fFrcw^ tham to-night? ' At Wrootham! why, thou art mad 5 I tell thee I am but juft up. ^ It's no matter for that,y^ji the Man^ fill faring and wild'y I am fure I faw you there, and fpoke to you, and you to me.

Why

5 ^

^ Come Friend,y^^j the Doctor^ I fee you are frights ed,and you have dreamt wakings you have dreamt of the Devil^ or of Spirits, all Night > why, thou art not come to thy felf yet come, let me know
:

the whole Story.

' Nay? Sir, fays the young Man^ 'tis a plain Cafe you know the whole Story already, as well as I.

Not

Word,

not l/fays the Do^or,

affure

you.
'

Why,

Sir,y^;'y he^ han't

Qafe^

Jian't ypij told

me

you told me the very have been dreaming

of

of

MAGIC

K.

3^3

of the Devil^Tindken the Devil? how can you fay, you know nothing of it ? ' Tru\y^ fays theDo^ior^ any one that faw what a Fright you were in laft Night, without the leafl Reafon, and fees how bewilder'd you look now, might guefs you have been terrify'd in a Dream, and that without any Witchcraft or Conjuring in the leail: But, adds the DoHor^ what
iignifies telling me I know it already? If you think fit to tell me the Cafe, well and good 5 if nor, pr'ythec go about your Bufinefs, I defire not

to meddle with
'

it.

that he bcgg'd the Doftor's Pardon, and told him, if he did not know his Cafe already,

With

he hoped he would not be angry with him for what he had faid, at leaft he was fure he would nor, when he had told him. So he gave him the whole Story at large as I have told it you, with
a great
*

many more

Particulars.

V<le%fays the Dodlor^ you fee there are good and beneficent Spirits in Being, who are willing to relieve and extricate us out of Difficulties, ac lead by their good Counfel and Advice 5 and if thou hadll had Courage and Patience to have heard it, no doubt you would have had all your Doubts explained, and your Queftions aniwer'd 5 and would have had no need to come to me But the Devil^ who you fay flood behind, and who afterwards appeared terrible and frightful to you, prevented your accepting the good Counfel, and the Anfwers which you would have had from the firfl Appearance and as for my appearing to you, depend upon it your Imagination fupplied that Part, for I have not flirfd out from home all befides, a good Spirit might affume a Night Shape and Appearance like me, that it might be
:
:
'y

X^ovG faimiliar to you,

Bur,

314
'

A
*
'
'

rs rE

if I

' '

But, ^vc^fays the young Man, what mufl I do now ? have rejected this good Offer, it may be the fame good Spirit will not now refolve me, or do any thing for me. ' Perhaps it m^y^ fays the Z)d?(^^r, or perhaps I may obtain a Refolution for you 5 are you willing to flay with me now, by Day-light ? ' Ay Sir, with all my Heart 5 Til wait all Day, and all Night too now, if you pleafej for I am
fatisfied
'

*
'
*

^
* '

do me no hurt. (Take it in my Friend's own Words again 5) He was defperately in love with a young Gentlewoman in the Country, had courted her a long time, and gain'd her Good-will fo far at lad, that they had agreed to be married j but on a fudden, fome other Obje6t had prefentedto herFriends, whohad

now,

that

you

will

In fhort, the Fellow's Cafe was thus

'
^ * *
' '

a better Eftare than this young Man ; and he found his Miftrefs was at iirft kept up from him

and at

laft,

that tho'

flie

was

at

Liberty, (he was

:

grown cold and indifferent to him, and he was That after half mad with the Difappointment
this flie feem'd a little kinder,

* '
'
'

'
* ^ ^

^
'

and told him the Reafon of her Coldnefs j but after all that, another thing perplexed him, and that w^asj That three Nights together he dreamt that he faw a Neighbouring Gen^leman kiffing his Miftrefs, and in downright Englijh^ lying with her. ' This laft tormented him, and he was fo per^ plex'd between his Love and his Jealoufy, that he could not reft 5 to this was to be added, that tho* his Miftrefs was kinder to him than before, yet her Father had given him a poficive Denial, and he knew not what to do 5 and for a Diredion in this Difficulty he went to the Cunning Man.
' Upon thefe things, the Dodor, after all the intervening Circumftances which have taken up your time, gave him this very good Advice > whe' thcr 4

'

of
ther

MA
I

K.

by

his Art, confulting

other

Method

know

of Spirits, or by what not, but he delivcr'd it to

him
*

Form, or to this Purpofe. Friend, fays the DoUor^ the Intelligence whi^ch
in this

have had relating to thy Affairs from the inviRegions, and by the Aid of thofe good Spirits which thou art fo afraid to receive it from, is very kind and favourable to thee, if thou arc difpofed to hearken to good Advice. ' The young Woman that thou art fo deeply in love with, is not diflioneft-, thofe Dreams thou hadft in Prejudice of thy Affection arc injurious, and proceed from the grinning, angry Spu" t, which, as thou faidfl, appeared to thee in thy laft Night's Difturbance However^* it would be wifely done, if thou wouldft withdraw thy Affe6tion from this Objeft, for I am well affured her Parents, who are refolved to difpofe of her another way, will never favour thee> and if thou takeft her againft their Confent, will neither give thee Portion or Bleffing, nor will thy Marriage be happy. ' Ask me not by what Rules I obtain this Information; quiet thy Mind in the view of other Offers which may prefentj preferve thy Virtue and Temperance 3 there feems fomething in View, tho' yet at a Diflance, which fhall be more to thy Satisfa6tion even than this, had it gone forward; and I fee a Light of moderate Happine(s glancing towards thee from a remote Part, intimating that thou {halt be very happy, and live comfortably, if the Exercife of a patient and quiet Temper prevail over Raihnefs and Paffion ; but if the latter prevail, expc6t Mifery and diilrafted Circum fiances may be thy Lot. * The Yourh went away better infcruded than I fhould have expefted from an Art which I have fo very bad an Opinion of; But this Dr.
I

fible

i6
' '
'

A
*

S Y S T E

M
Good with
j

Dr. Boreman was a ftrange Man, according to all the Reports of the Country about him, and did abundance of things, even by the Methods of
his Art,

which
is

carried

them,
delufive

as

faid

before,

Face of Pag. J09

if it
it

was
fo

and came from the Devil^

was

*
* *
*

*
'

the more dangerous, as it came covered and coloured with a Mid of Virtue, and a religious Charader, and with a Mouth always full of a lofty Cant, as if talking from a divine Oracle, and dircded by Spirits always employed for the Good of Mankind in general, and to do Afts of Charity and Beneficence to afHifted or perplexed

much

Perfons in particular.

far from my Friend who ccnverfcd with He gave me feveral other Accounts Boreman Dr. of him, which, notwithftanding all the good things pretended to, and the fine canting Words of the Do6lor, convince me ftill that he mud have hacj fome unlawful Converfation with fuch Spirits or fuch Beings as I fhould flill call Devils That he ufed Spells, and Charms, and Familiars > that he did not difown the Appearance of Spirits to him, affuming vifible Bodies, was, it feems, well known j and that he had feveral Books of Magical Expcriments 1 have heard it alfo well atteftedj whether there were any wicked Magical Performances in thofe Books, or not, 1 cannot tell. It is true, or elfe general Report mud lye mofl unufually, that he did perform feveral flrange things j yet they fay he was never known to do, or dire6t the doing any Mifchicf, or to encourage any injurious thing: It was ufual, as they report of him, to fct Spells for the Country People for the preferving their Cherry-Gardens from being plundered, and Take fome of their Orchards from being robb'd

Thus

the Tales which pafs for creditable,

as follows.

That

of
That
three

MA G

K.

317

young Fellows being gotten into an Orchard, which I fuppofe was under his particular Care, he caufed a large Bell to hang to the Heel of their Shoes behind, like a Hcel-fpur, by which they alarm'd the Houfe and raifed the People, who furrounding the Orchard, took them all 5 when they were taken, the Bells being to be puU'd off, could not be feen, and yet the Sound of them was heard all the Way they went to the Juftice of the Peace, till he committed them, and then
ceafed.

Another time, fome Boys being gotten into a Cherry-Garden, and [one of them being up a Cherry-Tree, he made the Boy fee a great Maflif Dog fitting at the bottom of the Tree, waiting for his coming, looking him full in the Face, and grinning and fnarling at him if he ofFer'd to ftir j fo that the poor Boy not daring to come down, was oblig'd to fit in the Tree 'till he cry'd out for Help 5 by which means, the People of the Houfe came and found him in the Tree 5 and as foon as they were come, he could fee no more of the Dog, neither could any body fee it but
himfelf.

The Methods he took with lewd People of thofc Times, were, it fcems, exceeding many, and fuch that, as the Landlord told my Friend, the young Wenches Hood in awe of him, and were terrified with the very Name of him. No petty Thefts but he would difcover them, even after they were committed 3 and if we may believe common Fame, if People's Cattle were gone aftray, he would tell them which Way to look for them. Whether he could ha' told Saul how to find his Father's AfTes, I cannot fay ; But I dare affirm he could not have told him of the Kingdom, as Samuel did.
And

5i8
And
fufFer

S r S T E

yet this Dr. Boreman^ as they fay, would not any fuch thing as a Witch to live in the Country, but cxpofed and dete6i:ed them on all occafionsj and the wicked Spirits on allj occafions fled from him, as was reported of the Houfe which they faid was haunted. How to reconcile this to a Correfpondence of Devils only, I cannot fay 5 and yet that Magick Powers are communicated by good Angels, and by divine Appointment, I can fee no Reafon to fuggeftj but the contrary fcems to be evident by the People of Ephefus^ coming and bringing their conjuring Books, and burning them, upon receiving the Chriftian Faith by the preaching of the ApoftleP^^/, to the Value of fifty thoufand Pieces of Silver. There are abundance of Books upon this Subjek lefc by this Dr. Boreman-y and fome, as they fay ^ with Rules of Art, as they are called j but they are kept fo up in private Hands, that I do not find they are to be come at, by any means. The Works of the right famous Enthufiaft Jacob Behemen fecm to be of the fame kind, tho' fomething more refin'd, and lefs rational, being all in the Clouds and Confufion. This Jacob Behemen took it very ill to be called but he was a kind of a Vifionift. He a Magician pretended to fee things invifible, and hear things unutterable i and I might add, he feemed to have
-,

fome Truth
gible.

in

it,

for

he

publillied things unintelli-

His Writings are either Magick or Enthufiaflick, or rather both, for I never met with many that would pretend to underftand them, and never with one that was the better for them 3 except it was one very particular Man among his Admirers, who declared himfelf to be the better for them, only, and for that very Reafon, namely^ becaufe he did
not underftand them.

Now

Now
raflily,

that
I

MA
that

I
to

may not fecm

I defire

my

Cenfure more intelligent Readers

K. pafs my

319

will

reduce the following things into Meaning, if they can, and favour us with the Interpretation J being fome particular Account of the Life of this famous, religious Ingineer, for I know not what elfe to call him, and the Titles of fome of his Books.
pleafe

to

* *
'

By

ligion

the Differences and Controverfies in Rcwhich he knew not how to fatisfy him-

'

^
' '
^ '

' '
'

*
' *
'

he was ftir'd up and moved to ask^ feek and knocks that he might know the ^ruth. * Upon which by the Divine Drawing and IVill he was in Spirit wrapt up into the Holy Sabbath^ in which he remained feven whole Days by his own Confeffion in higheft Joy: After he came to himfelf, he laid afide the Folly of Youth, and was driven by divine Zeal earneftly to reprehend impudent^ fcandalous^ and hlafphemous Speeches, and did forbear in all his Adions the lead Appearance of Evil, and continued to get his Living by the Labour of his Hands, 'till the Beginning of the Sixth Seculum^ which was the Year 1600, when he was the fecond time pofTefs'd with a Divine Light^ and by the Sight of a fudden ObjeEl was brought to the inward Ground or Center of the hidden Nafelf in,

'

ture.
'

O
into

Yet fomewhat doubting, he went out

*
'

'

' *

'

an open Field, and there beheld the miraculous Works of the Creator in the Signatures and Figures of all created things manifeflly laid open; whereupon he was taken with an exceeding Joy, yet held his Peace^ in Silence praijing GOD. ' But ten Years after, in the Year 1610, thro^ the over-Jhadowing of the holy Spirit, he was a third time touched by and renewed, ' and

GOD^

310
'

J
*
'
'

SYSTEM

*
'

and became fo enlightened, that lead fo great Grace beftowed upon him fhould flip out of his Memory, and he refill his God, he wrote privately for himfelf (without the Help of any Books but the holy Scriptures) many Books, fuch as thefe
'
'

A Book of the Signature of all things. A Confolatory Book of the Four Complexions,
A Miflermm magnum upon Genefis. A Book of 177 Theofophick Queilions.
Certain Letters to divers Perfons at certain * times, with certain Keys for fome hidden
*

'
'

Words.

Thefe learned Labours of this right learned Enmay, for ought I know, be ftill extant > they are recommended here for their extraordinary
thufiaft

Titles, and I believe are

as the

much about as intelligible above Rhapfody of his Lifej to all which 1 recommend the curious Reader, if he has a mind to embarrafs his Underftanding for an Age or two, and come out as wife as he went in. The Specimen I think to be much of a Piece with the good Dr. Boreman^ only with this fpecifick Difference, wiz. that Friend Jacob carries us up into the Clouds to underftand things there, if any body there may be found to teach us 5 and Dr. Boreman was for bringing the Clouds d)wn to us, to teach us what wc could underftand nothing of, when we were
taught.

Thus you have the two invifible and unintelligible Brothers together 5 whether they have left any to carry on the unmeaning Magick, I know not. There have been fome Pretenders to the Art who have fucceeded the Dodor, but we fee nothing of their Performance, at leaft not equal to his : Let us look a little higher. A P,

C H

of

MA
C

G
P.

1%

HA

IV.

Of the

T)o5irine of Spirits as it is under-^

food by the Magicians ; fufpofed there may be a7i

How

may be Intercourfe with

far
it

Superior Beings^ without any Familiarity with the Devil, or evil Spirits ; with <$ Tranftion to the prefent Times.

the fevcn Sons of Scava the Jew pretended to Exorcifm, and to caft the Devil out of a poflefs'd Perfon, the Devil taking it
in fcorn to be affronted by meer Pretenders, and difdaining thofe that had no Authority to make ufe of the Names which he was fubje6ted to the Terror of, flew upon them, as the ^ext fays^ in a
'R.'SigQ^Jefus
I know, 2nd Paul I know, fays he, buc who are ye? and he never left them till they fled away from him naked and wounded. Now in what Name or by what Authority

WHEN

Dr. Boreman or any of thefe Magicians difmifled the Devil from haunted Houfes, chafed away Spirits from the Places where they had made any Appearance, and kept the Devil in fuch Awe as is reHad the Dodor really ported, I cannot yet learn. caft the Devil out of any Dcmoniack or poflefs'd Perfon, and openly have exercifed fuch an abfolute Power over him, and had it been well vouched by Perfons of known Integrity and found Judgment, "we muft then have believ'd that there were forac good Spirits, fome fupcrior intelligent Beings, whom the Doftor was fo favoured by, that knowing his good Intentions, they would affift him with, their Aid againft the evil Spirits.

But

32i

A
But there
s

S
are

Y S r E

Way

innumerable Difficulties in the our Saviour are cxprefs, that this Kind goeth not out hut by Prayer and Fa flings and I do not read much of the Do6tor being a Perfon fo pious and fo religious as to exercife himfelf that way at all 5 what he might do in private I know not, but by all I can learn, he afted as by the immediate Deputation of thofe good Spirits > intimating, that they brought him Intelligence, that they acquainted him with the Circum fiances of every enquiring Perfon \ that they direfted him what Anfwcrs to give 5 that he was bur, as it were, their Mcflengcr to evil Spirits, ordering them to remove from fuch and fuch Places j that they empower'd him by fpeaking fuch and fuch Words, to charm and bind down fuch People as he was direfted to operate upon, to fuch a Limit, and within fuch a Circle of Ground.
the

Words of

But

all this is ftill

attended with this Doubt,

let

'viz.

That the Fa6t is not proved ^ what it is likely thefe good what they really arc believ'd
the World, for the general

us

fee therefore

Spirits can

to

do

in

do 5 and any Part of

Good

of Mankind.

That

there are fome Appearances in the

World,

and that of fuch Spirits as we may call Good, I will not deny here, whether I grant it at prefent cr no. The People in Norway tell you of a good Spirit which at all times gives People Notice of things fatal and deftru6iivei that it appears in a flying Ball of a ytllowifh green > and is feen in the Air, and will knock at their Doors before approaching Ttmpefts and deep Snows, that they may fave their Fiihing-Boats by hauling them up upon the Shores, or into narrow fafe Creeks where they will receive no Damage, and that on Shore they may bring home their Cattle and fecure them from thofe deep Snows and fevere Colds,
In

of

MA

K.

in Laponia we are told of feveral Spirits which they converfe with, not by way of Witchcraft and Sorcery, but which they call their good Spirits, and whom they confult with upon every urgent Occafion for Relief and Ailiftancc, and who never do any Hurt to them or to their Cattle. What the

Lapland Witches may do

know

not, neither

is ic

prefent Inquiry. Whether thefe good Spirits are not thofe, who at the Requeft of fome certain People on all the
for Ships
fay
5

my

Coafts of Norway^ are faid to procure fair Winds going to Sea, I will not undertake to

Fa6t 3 that upon going to certain People there, and upon paying them a fmall Confideration (not above two Dollars) they have been aflured of a fair Wind, exadly at fuch a Time, from fuch a certain Point of the Compafs, and to laft fo many Hours as has been agreed for. Secondly^ That this has been agreed for when the Winds have been, as the Seamen call it, fet in to Mow Trade from a direcbly contrary Point, and for a confiderable time before 5 and that when they have gone away and declined the Agreement, they have lain a long time without a fair Wind, till complying j and again, that upon fo complying they have never failed. 'thirdly^ That if you offer to defire, or give Money to them to raife a high Wind, that is, a Storm, they will be very angry, refufe your Money with Difdain, and ask you in their Language, if you think they deal with the Devil? that their Power comes from a good Spirit, that never does any Hurt in the World, but always does things kind and good, and for the Benefit of Mankind. All our Accounts, Hiftories and Relations concerning the Northern Fares of Britain are full of the Appearance of Spirits to the Inhabitants on fundry z
it

But this Firft^ That

have upon
really
is

llrift

Enquiry

learnt.

fo in

314

r s r E

fundry Occafions, and yet none of thofe Spirits arc hurtful to them, or join in any hurtful things. Either thefe Spirits inhabit in the Regions of the Air, and fo are near us and take Cognizance of our Perfons and Affairs, or they do not: if they do not, what do they appear for? if they take cognizance of us and of our Affairs, and yet do None Hurt, then they are not Devils tho' Spirits, for the Devil would certainly do the utmofl Mifchief he could j on the contrary, thofe Spirits do eminent good Services on fundry Occafions to Mankind 5 they muft therefore be fuppofed at leaft to be good and beneficent Beings, inhabiting fomewhere in the vaflExpanfe of Space which we call the Habitation of Spirits, or the invifible World. And this leads us by the Hand to that hitherto unintelligible thing called the Second-fight > that is to fay, that thofe good Spirits make themfelves vifible to fome particular Perfons, and reprefent to them the Form or Shadow of this or that Perfon that they have a mind to have feen^ and even thofe Perfons are reprefented not to do them Hurt, but oftentimes to warn of approaching Mifchief, Death or Danger. To what purpofe fhould the Devil, who is never guilty of doing Good, except with defign of Evil, I fay to what purpofe ihould he foretell Evils awaiting this or that Man, who cares not what Evil may or can befall him? to reprefent to him things in Ef^gie, which fhallyet come to pafsin Reality? to give him warnings of Evils in time, that he may avoid it? This is not like the Devil, who is always feeking Man's DeftruiStion. For Example: The Second-fighted Highlander fees a young Lady with three Gentlemen ftanding at her right Hand, intimating that they fhould every one of them in their Turn, be her Husband 5 and, however He fees the like unlikely, this comes to pafs nuni'
:

of
number of

M
is

A G

K.

3ZJ

{landing on the left hand of a direded by this to know they fliall all be his Wives > the very Faces and Habits of them are defcribed, and that fo as to have them known J and this, tho' Teeming at firft ridiculous, comes to pafs. A Second-fight Man travelling on the Road, fees a Man on Horfeback at a great difiance coming towards him 5 a great River being between them 5 He fays to his Friend that was with him, Ride forward to the River Bank and yon

Women

Man, and he

may chance fave the Man's Life^ for he will pafs the F$rd^ hut will he driven away hy the Water^ and you may chance afjifi him to get out. The Man to whom it was (aid, gallop'd up to the River's Brink and calls to the Man on the other Side, bidding him not come forward, for the
at the Ford was newly rifen, and the Water or the Current would be too flrong for his Horfe, adding that he would be in Danger: / know the Ford^ fays he, hetter than you^ mind your own Affairs^ and with that comes on and enters the River, and was accordingly driven away with the Current, and in great Danger 5 but the Man fent to wara him was fo careful, that running on the other fide of the River, he had an Opportunity to throw a Rope to him, which at lafl he took hold of, and with great Difficulty is drawn to the Shore: and in that manner his Life was faved. Now, tho' it is true, that the Intelligence which this Man gave, was the faving the Man's

River

Life, yet

they will
that

have

it,

that this

Man

dealt
this

with the Devil:

How elfe,
the

fay they, fhould

Man know
him,
fiiould

other

Man,

a Stranger to

Danger ? But I anfwer, that the Devil has no Knowledge of Futurity, and therefore this could not be the 2)m/, or from the DeviL
be in

Be-

3i(J

A
warn him of
-would he not

S Y S r E
much

M
Man
as

Befides, v/hy fhould the Devil tell the Man, and the Danger of paffing the River?

Ihould he could ? 'Tis evident that in Witchcrafts and familiar Spirits, where the Dentil afts by the Agency of the Witch or Wizard, they are always fam'd for doing Mifchief, prompting to all manner of Evil, tormenting the particular People they are empowered to deftroying Cattle, a<5t upon j murthering others, fetting Fire to Houfes, Ships, Stacks of Corn or Hay 3 and in a word every thing hurtful, and every thing hateful.

rather that the

as

have been drown'd, and

many more

There
ilinguifh
careful,

is fome Reafon therefore certainly to dibetween thofe Spirits who arc kind, and and afliftant to Mankind, and thofe that

are mifchievous, deftruftivc, and declare themfelves Enemies to the common Good The Laft are evidently of Hell, the very Nature of the Devil appears in all their Aflions,' and in the Ends and Aims
:

Judgment

of all the Emiflaries they employ. What contrary is to be made from contrary Effets, remains to be confider'd. They both ad:, at leaft we underftand them to at, by the Afliftance of fome invifible Spirit j or, as it may be more properly exprefled, the invifible Spirits a6t in them and by them. As to Witchcraft and PofTeflion, that I think is plain, and needs no Difcourfe upon it> 'tis known to be all from an evil Spirit, or in plain Englifh, from the Devil: There is no Room to difpute itj the Wretches employed acknowledge it, and the Hellifh things they do difcover it j fo we need fay no more of that, nor is it the Bufinefs before me. But who is it that afts thefe other forts of People? what Spirits inform them? what fecret Power ppens their Eyes, to fee things hid from the reft of

of
Mankind

MA

1 C K.

xr

that have examined ? I into this Matter of the Second-fight, and who have difcourfed with the People who are, what ihall I call it ? I can hardly fay, BlelTed with it j neither do they call it fo themlelves; and all that I have enquired of about it, feem only to hold up their Hands with a kind of Alloniftiment at the things but can give no Account of it 5 they wonder at^ but do not underftand it. To m.e 'tis mcTre a Wonder that it (hould not be uiiderftood j for it feems to be nothing more or

meet with many

than this: That fuppofing an invifible World^ or World of Spirits, as we have already been difcourfing, and have in part granted j I fay, fuppofing there are fuch Spirits, and that they inhabit the invifible Regions 5 how near to or remote from us, we know not, and that the Reality of their Exiftence is certain, this Second-fight then is accounted for thus Ways thofe Spirits find to converfe with Mankind J be it for Good or Evil, that's a Queftioa by it felfj f fay, they maintain an Intercourfe with
iefs

Two

\.

Mankind two Ways.

Firfi^

By immediate, perfonal, and

Man, and by

particular

Con-

verfe with this or that

fuch particular Methods as is only known to the Perfonj whether by the Means of any Science, or Art, or otherwife, we know not 3 this we call Magick, and the Man fo converfing with them, we call a Magician. Secondly^ Or thefe Spirits, a6ling at a diltance, render themfelves vifible, and their Tranfadions perceptible to fuch and fuch particular Perfons, and on fuch Occafions as they think fit, and as they find needful 5 without any fu"cher Concern or Acquaintance with the Perfon, or communicating to him or them any thing of the Reafon or Nature of the Difcovery, or any Knowledge of the Perfon fa making the Difcovery j and this is what v/e fooliih!y enough call the Second-fight.

Nor

328

S Y S r E

Nor is this Notion in any thing inconfiftcnt either with Reafon or the Nature of the thing 5 the Angel that flood with the flaming Sword in his Hand was feen by the Afs of Balaam^ and not feen by his Mailer. Our Saviour in his glorified State after his Refurrelion was feen and converfed with in the opened and freefl manner imaginable by the two Difciples going to Emausj and yet they knew not who it was} and as foon as they knew him he became invifible to them again. Now, fuppofe one of thefe invifible Inhabitants defigns to make itfelt vifible, either to difcover fuch or fuch an Evil at hand, to particular Men, or to warn this or that Perfon of Mifchief attending another 5 fo that he may immediately go and preCan we think it difficult for that Spirit vent it to make itfelf vifible to this or that particular Man, and not to another ? I think there is nothing flrange
:

at

all

in

it.

Man going towards a Gentleman's Houfe inBradalhin^ fees the Gentleman, towards whofe Houfe he was going, riding on the Road with a neighbouring Gentleman, whom he alfo knew, attended with three Servants on Foot and one on Horfeback, fix in all 5 then he fuddenly kcs a Troop of Highland Robbers, forty or fifty in Number, rufhing out of a Wood or fome other Place where they lay in Ambufh, who furrounded the Gentlemen, difmounted and robb'd them, wounded the firll Gentleman in the Arm, and killed one of the Servants. The Man going forward to the Gentleman's Houfe, ju ft in the Court or Entry before his Houfe fees the Gentleman, with the other Gentleman his Friend, mounting his Horfe to ride abroad, and the
Second-fighted
Servants attending, juft three in Number, befides the Gentleman's Steward on Horfeback.

He

of

MAG

K.

319

immediately fpeaking to one of the Servants, enquires which way their Mafter was travelling 5 they anfwer him, that he is going to Innerlochyy upon fuch and fuch Bufinefs. Which Way does the Laird intend to take? fays the Man. Such a Gat^ fays the Servant. I befeech his Honour, fays the Man, that he go not by that Gat^ (that is to fay, by that Road) for if he does, he will fall into bad

He

Hands.
tells his Mafter, and he calls the and asks him what he meant by telling him (o. Sir, fays he, I tell it for good, if your For if you go by Honour pleafc to hearken to it that Gat^ (^mentioning the Road which his Servanc had nam'd) you will fall in with the Robbers, wh3 haunt thofe Hills, and will be overpower'd and

The

Servant

Stranger,

mifchiev'd.

the other Gentleman that was to at the fecond-fighted Man, are ye one of thofe Fool- Bodies (a Scots Expreflion) that they call Seers? ha' ye been feeing a Vifion this Morning? Pr'ythee, how many were they, and what did they fay to you ? An your Honour will gang, fays the Man,
fays

What,

go with him, mocking

gang your wa:

But you

will

remember what I

have told you, when ye find it true. The firft Gentleman anfvver'd, Were they a Troop, fay you? Yes, and't pleafe your Honour,
fays the

Man.
fays the Gentleman, I fhall go an Devils were in the Way. So the Man

Well, well,
a

Troop of

was flouted on all Hands, and went his way back j the two Gentlemen went on, as they faid they would, and were attack'd and robb*d 5 one Servanc kilPd, and one of the Gentlemen had his Arm broke with a Piftol-Bullet, and was brought back
the fame

Day

to his

own

Houfe.

What

330
What
we
be true

A
Spirit
it

Y S T E
5

M
form an
pafs, that

mufl: be, that could thus

Appearance of things that would come to

cannot determine
in Fadt, as

but fuppofing this Story to been, this had one Token of a good Spirit in it 5 namely, certainly that it gave the Gentleman fair Warning to fhun the Danger that awaited him, and as it were, fent an Exprefs to him from the invifible World, which if he had not defpifed, he might have efcaped, and avoidcd the Danger. Now, had this been the Benjil^ if I have any Notion of the Devil^ and of his Nature, as well as Defigns, his Part would rather have been to have fent an Agent of his to the Troop of Robbers his Friends, to give them Notice, thai fuch a Gentleman, and fuch another with him, was coming upon the Way, and that in fuch a Place they fhould be fure to meet and fur prize them. He would have been fo far from warning the Gentlemen of their Danger, that he would have run them into it with all the Artifice he was Mafter of 5 and I will not fay that he did not prompt the two Gentlemen above, to fcofFand flout at the poor fecond-fighted Man, and make a Jeft of his Intelligence, as you liave heard 5 that fo they might go on, and Hill into the Danger they were warned againft, rather than go another Way, and avoid it. Some of thefe informing Spirts think fit to appear themfelves to thefe fecond-fighted Peo* and not to others; and if the Author of pie, the Defcription of the Weftern Iflands of Scot^ land may be credited, v/ho alfo names not the Circumitances only, but the Perfons, they have not only abundance of thefe fecond-fighted People there, but they have abundance of things difcover'd to them in this Manner, and efpecially upon the approaching Death or Difaftcrs of any Perfon or Family. It is true, the Examples he brings are moft

many fuch have

of

of

MA

K,

331

of them trifling, but we have many Relations in that Country generally received for Truth, which and divers Examples are to be are confiderable j had, which are new, and without Precedent 5 nothing is more frequent among them than that of Foretelling the Death of any Perfon, fome Examples of which I can give of my own Knowledge. I was at a Gentleman's Houfe in this Town, near St. James's, and he happened to have fome Friends invited to his Houfe that Day upon an Entertainment, the Occafion of which I do not jufl: now remember. Among the Guefts at his Table was an ancient Gentlewoman, and her Daughter a fine beautiful young Lady, and was I think to be marry'd the next Week, or within a very few Days: There fat oppoflte to her another Lady, of what Country I do not remember, but fhe was a Foreigner, and I think was a Dutch Woman, but appear'd as a Perfon of good Figure. This Foreigner it feems came to the Gentleman's Houfe, not as invited to the Entertainment, but upon fome Bufinefs of Confequence; Dinner being juft ready he ask'd her to flay, and told her they would difpatch their Bufinefs afterwards, and fo led her in among the Ladies. After Dinner, the Gentleman and this Foreign

Lady withdrew to difpatch their Affair, which was fomething relating to the Exchequer^ where he had an Employe and in Difcourfe, fhe faid to him, Pray Mr. who is that elderly Lady that fat oppoflte to me? fo he told her the Lady's Nam? j and that young charming Lady is her Daughter, 1 fup.pofe? fiiys fhe. Yes, fays the Gentleman Poor Lady,,
fays Jhe^
ter
is
I

am

very forry for her, for that her

Daugh-

mofl beautiful Creature indeed, and I fee fhe is very fond of her, 'tis a fad thing! What d'ye mean? fays the Gentleman. Why, lays fhe, the young Lady won't live above a Foitniglit, and the poor
a

33^

A
:

S Y S T E

poor Lady her Mother will almoft break her Heart for her I am very forry. The Gentleman (who told me Story with his own Mouth) wasextreamly furpris'datwhatftie faid, and would fain have underflood it as if fhe jefted with him > but (he affirm'd it ferioufly, and fliew'd fo much Concern at it, that he could not carry it off for a Jeft 5 then he ask'd her how fhe knew it?
I wifli I could fhow it dead Woman, all the World can't fave her, for her Hour is come, ask mc Friend told me the Story no more Queflions. immediately i the Concern about it had almoft frighted him, and the Event anfwer'd it allj in about three Days the young Lady was taken very which turn'd to a Vomiting, and that to a ill, Fever, and fhe dy'd on the very fourteenth Day

I fee

it

upon
tell

her, fays ihe,

is

you,

you fhe

My

afterward.

Another time walking in a Friend's Garden near London^ there was a young Gentlewoman walking in the next Garden, and there being but a low Wall between, and a Mount on that Side where we were, we could fee her walking with her Father on one fide of her, and a Sifter on the other > faid is the midone Gentleman that was with me, dlemofl Perfon of thofe three ? we told him fhe was the Gentleman's Daughter who walk'd by her. it was true, that Has fhe been fick ? faid he. the Lady had been very ill, and was come into the Country for Air, and we told him how it was. Well, fays he, the Air won't recover her, for fhe will dye within a very few Days. I earneflly prefs'd him to tell us how he knew it; he anfwer'd ambiguoufly a good while, but as I prefs'd him with Said he, great Importunity, he told me ferioufly you cannot fee it as I do, I wifh I could not fee things fo as I do, but her Face now at this Inflant Death's Head-, i$ to me exa6rly what you call a

Who

Now

that

of

MA

K.
no

335
Woman

that is, the Skeleton of a Head or Scull, and other. The thing was right, and the young

died within a Week after. But to return to the Subje6l: : As thefe Spirits wc may fuppofe can make any Reprefentations of things vifible, and that to whom they pleafe, fo it may be fuppofed they can make themfelves vifible alfo, when, and to whom they pleafe 5 and this is attefted by many WitnefTes, and evidenced by feveral differing

Circum (lances, of which

have by En-

quiry met with a great many in my time. In the Highlands and Iflands, they tell you of a Spirit, which the poor ignorant Country People call Browny^ or Bronne^ as it feems was the more ancient Name they gave it, as the Norwegians have another, whom they call Bielke. Much Pains has been taken to examine who this Browny is, and whether he is a good Spirit or a badj but mod of the Stories I meet with are fo fabulous, or trifling, or ridiculous, that I rather take the Appearance to be imaginary than real; If it be real, it muft be fome low-priz'd Spirit, employed among the meaneft of People, and on the meaneft Occafions, fcarcc worth naming, and yet moft of them rather for evil than good. It is worth obferving, that where thefe frequent Appearances are, and thefe fecond-fightcd Fifioniftsy we rarely hear of any Pavv^-wawing or Conjuring, no Black-Art-Men, very little Magick. I fancy ic feems rather, that what Bufinefs thefe invifible Agents have to do, and what Intercourfe they carry on with this World, they generally do it themfelves, they are not manag'd by Art, or calPd in to the Aid and Afliftance of the Artifls. But as they make things vifible at Pleafure, they want no Agents, they do their own Bufinefs their own way 5

and in a word, they have no Magicians among them, none

334
fult

r S T E

none of thofe they call Cunning Men, or that con with the invifible World in behalf of others; it fcems they have no Occafion of fuch Men, they are not fo fiinciful, or over-run with Vapours, as we are in this Part of the World. Yet they have fome Remains of Sorcery among
and particularly they are flrangely adIn the Ifles of Orkney they ufe a Charm to flop Bleeding, and they tell you it is as effe6lual as the ftrongell Stiptick, be the Bleeding outward by a Wound, or inward by any breaking the VcfTcls, Wrench or Strain, or by Diftemperj and for this they have particular People, whom they call Charmers. What Part of the Black Art or Magick thefe Charmers pra6tife, I know not, but it fecms they perform it at a Diftance, and without feeing or knowing the Perfons j only the Perfon who is in Diftrefs by Bleeding, fends his Name to the Charmer, and he fends the good Spirit he talks of, and (as the Magicians fay) converfcs with, and the Bleeding is ftopt ni a Moment. This the Charmer, as they call him does, by repeating the Name of the Perfon affli6led, to which he always adds fome barbarous unintelligible Language of his own-, upon repeating which he fends the MeflenNow this is ger away, and the Cure is perfeded. much the fame with the Magick of other Pra6lifcrs j for this they tell you is the Charmer's fpeaking to the good Spirit he converfes v;ich, who immediately flyes invifible to the poor diftrefs'd Patient, and works the Cure. Thefe Charms are alfo of feveral Kinds, and for fevcral Purpofcs^ fome to cure humane Bodies, fome to cure Cattle, fome to quiet great Dog^ and prevent their falling upon People as they go along, and fome perhaps to prevent their Barking when a Thief may attempt the Houfe; that Part I fuppofe they won't call the Work of a good Spirit.

them

too,

di6lcd to

Charms.

They

of

MA

K.

335

They have fuch a Variety of thofe things in other Parts, as well as in our own Country, and efpecially in Ireland^ in Norway^ and in fome Parts oF Germany y that it would be needlefs to give an Ac-' count oF them, and a little out of the way too in fuch a Work as this.
muftcome a little nearer home. ThefeArts more on this fide the World, as the rendring darker things vifible, feems to be more the
But
I

are ufed
cafe

on that

fide

and

as

am

enquiring rather

what our Magicians pradlife without the Devil, than what the Devil or any other Spirit pra6tifes without the Magician I come to bring all thefe
^y

things

down

We

to your immediate Underflanding. have been diving into Myfteries long

ferious
till

e-

nough, and been

perhaps you are tir'dj for a little grave doings wearies us at this time of day > let us fee if the Subje6t will afford us any Diverfion. The Age is witty beyond mcafure, and not a little wicked too> but whence is it that we have no Magick in our Wit? It is not many Years ago, fince the fprightly Part of human Wit relifh'd with Mankind, and Men were bright by mcer Jnfpiration> the good Spirits, if fuch there are, didated things of Value to the Minds of Men, they convers'd in the very Confines of the myflerious World, but without Raptures and Agitations; they had the Sublime without the Infernal, the Humid without the Horrid j they had the Fire without the Brimftone; they could laugh without Baudy, and jeft without Blafphcmyj talk without Buffoonry, and vote without Bribery j write without Pedantry, and read without Party. But now, blefs us all how ftrangely is the Courfe of things chang'd> what with good Spirits and bad Spirits, we do every thing without Spirit y we are all Magick, and no Witchcraft, the Z)m/ without the Devil f wc laugh without a Jefl, and jeft with!

33<?

rS TE

without Wit; we write without Senfc, and read without Tafte; we are lewd beyond Whoredom, and devout beyond Religion; we preach without Doftrine, are religious without Principles; pray without Doxology, and worfhip without a God. Now, how fnall we do to find out the Magick of all this ? 'tis certainly brought about by fomc llrangc Fafcination, fome Devilifme that we feel, and don't fee. Here mufl be fome Intercourfe between us and the invifible World, tho' I doubt 'tis fome of the darker Part of it. Every Man feems to me to have his Daemon of a particular kind, proper and feparate to himfelf, by which he [cither governs
himfelf,

or

is

governed,

know

not well

which to call it ; and fo he walks on in his own way, follows no body, and leads no body; but is
a Principle, a Dodrine, a Governor, nay a
himfelf.

God

to

Formerly the Broachers of Errors, and particular Notions, had always their Difciples and Followers; and they judged pretty much of the goodnefs or badnefs of the Dodtrine, whether Religious, Philofophic or Moral, by the Number and Quality of the Followers they had; even the Jews did thus of our Saviour, Have any of the Elders or of the Rulers believed on him ? But now, God fave us! fo many Men, fo many Maggots, 'Tot Homines^ Tot Di...s; every Man broaches his own Opinions, preaches them to himfelf, is his own Convert; his Soul is the Difciple of his Fancy, and his Senfes the Pulpit of his Humour ; as for other People, as he teaches no body, fo he fcorns to be taught by any body, and bids God da... him, if he had not rather go to the Devilj than not go to Heaven his own way. Thus we live in a general Difguife, and like the Mafquerades, every Man drefTes himfelf up in a particular Habitj not two appear a-Iike in the whole
Place
J

'of

MA
the

I C K.

117

Simily may be perfed, the Humour carries it on to the minutefl Part; as the Habits are not alike, fo they are always particularly remarkable for being diredtly oppolitc to the Perfon they cover > the Phlegmatic drefles a Jo, San^ guine^ the Sober mimicks the Drunkard, theChafle chufes to dre(s a la Courtifane^ the Atheifl puts on the Religieufe^ the Chriftian has the Veft and the Turban, and the Quaker a Habit from the Theatre. In the Appearance of the fuperior Part it is much the fame Mimickry, and oppofitc Capacities engrofs Converfation ; the Beau turns Polemic, the Aiheift difputes Principles, the Al:refs praftifes Modefty, and the Pedant panegyricks upon Wit: Fools write Satyr, as Clowns teach Manner.<;; the Fops are the Men of Weight; and fince, by Accident, Wit and Senfe appeared under the Title of the Tattlers, the eternal Clang of Tea-Table Tattle has rung the Changes upon Scandal, and fct up for the univerfal Cenfors of Converfation. And need we go any farther now for our Enquiries after Magick? could things take fuch a Turn as this, without a general Converfe with the World of Spirits? will any Man tell me this could happen by the Nature of things, or even by the Things of Nature? No, no: invilible Operations are afted from an invilible World; the Magicians are in the right, all the great things they do could never be done without an Intercourfe with a fuperior Rank of Beings, be they Infernal, or what other Devils

Place; and that

you

pleafe to call 'em.

Take a few bright Doings for Examples. Upon what foot does the bright Lord lit every Morning over his Chocolate, talking upon all the Works of the Learned, himfclf Unlearned to a Scandal? And

how

that no

good-natur'd and well-manner'd is the Age, body laughs at him till he is gone, or for-

bears

35?
bears
it

A
how
and underftands

SYSTEM
How
wife are his Remarks!
fo little,

afterwards?

juft his Refletions!

talks like
this

when he talks fo much, that it may be truly faid,

no wife Man

Lordfhip had

him. In which however his Happinefs, that he chofe to take it for a Compliment, inftead of a Satyr. S'wT'imothy Title-Page is an admirable Gentleman; his Knowledge of the firft Leaf of every thing, compleatly covers his Ignorance of the Infide of

any thing. His juft Charader is fo true a Pi6ture of the Age, that you need go no farther for a Reafon why Nonfenfe bears fuch a Price, and the Bookfellers Trade is fo much improv'd j feeing they buy moft Books that read leaft, and that, according to the famous Dr. Salmon^ the having a good Library makes a Man a Do6tor. However, Sir I'imo* thy no doubt underftood the Names of Authors, and had as good a local Memory as to the Editions of Books, as moft Men that could not read Latin. Nor was he ever out in his Judgment, that I have heard of, till an unlucky Linnen-Draper ask'd him once concerning the Learned Author called {a)

upon Hinderlmds^ who the Knight prefently own*d, but unluckily forgot that the Impreffion was made in Germany^^nd that the Books came over not in Quires, but in Rolls, from Bremen and Ham-*
Crocus
hurgh.

The Happy, Miferable, Generous, Cynical, Good-natured, out of Humour Bart. Sir would be approved by Somebody, if he was not laught at by Every body > he might fometimes pafs for pleafinr, if he was not always furly, andtolikefomething, only that he difiikes every thing. He fets up for a Cricick, with this unhappy Addition to his ProfeiTion, that he alters every thing, and mends

( ) Crocus tind Hioderlands are iroo particular [orts of coarfe GerBnany Limen, which art Imprted by the HamburgU Mtrchantst and are kmvn to ivtry Draper.

nothing*

of

MA

K,

3^

nothing. Howunanfwcrable a Demonftration Is this extraordinary Genius of the Influence of the Inviiible World upon the Affairs of Mortals here ? feeing if he had lefs than a hundred thoufand Devils in him, he could never carry on the Pra6tice of an univerfal Pedant, without being whip'd out of Human Society for a Scandal to the very A B Cj and, to turn the Poet's Words a little awry for him,
*'

Fellows^ that ne'er were heard or read of^

*^

Would

long ere this ha've wrote his

Head off. Roch, to Shadwel.

Ladies afford us an infinite Variety, and to their Share in the Magick of this Age's Management, would take up a Volume by it felf^ In a word, they are all Magicians^ and 1 won't take upon me to fay, that as Witchcraft, generally fpeaking, has for fome Ages been engrofs'd by the Sex, and the PofTellion chiefly lay among the Matrons j that is to fay, that none but old Women were Witches; So now the fame Sex feem to have engrolTed the facred Sciences, and the Magick lies in ihort all among the Ladies. fhall enter into the Defcription of it? The Magick of their Wit, how Subtle! the Magick of their Beauty, how exquifitelyNew-fafhion'd! and the Magick of their Tongues, how charmingly Loud not to (ay Sonorous and Mufical. To make thefe Beauties of the Sex the more difinfpeft

The

Who

nitely

and infiwas poflible in former Ages, we have three new-invented Colleges of Wit and good Manners, where the Ladies receive daily Addition to their Ordinary Acquirements 3 and which give them infinite Advantage over the pail: Days of their Anceflors, (Grandmothers) and in the frequent Accefs to which they mult necefTarily
fufive
in

their

brightefl Qualifications,

more

fo than

excel

340

r S T E

excel all that went before them. Thefe are the Tea-Table, the AfTembly, and the Mafqucradej at the firlt they learn to be Light-headed, at the fecond to be Light-hearted, and if at the third they don't learn to be Light-heel'd, the Defe6b muit lie fomewhere elfe than in the laudable Endeavours of thofe that fet them up in fo many Parts of this ncvvly-reform'd Nation j whofe Endeavours for the publick Good can never be enough commended, either in Print or in Manufcript. I have had fome Thought to enquire among all the real Magicians of the Times, and efpecially of the more Eminent Pretenders about Baldwin s-Gar-

'

White-CrofS' Alley ^ Old- Street^ White-Chappely and to get Intelligence from the invifible World concerning this Important Queftion } Whether any of the good Spirits or bad Spirits, the white Devils or black Devils^ or whatever Spirits they were which formerly infpir'd the Rochefievs^ the Dorfets and Drydens of the laft ^gQS^ are yet in Being ? And if they are, what has been the Occaiion that they have withdrawn the Spirit of Poetry from the Englifi World ? That not only the Fire is extinguifh'd, and the genial Infpiration decay'd, but that the rclifh of true Poefy is loft? That as there is nothing perform'd that will bear reading, fo no Readers that can tnfte a Perfomance! even the exalted Merit of the greateft Men is fung in Notes without Mufick, Lines without Meaning, Words without Energy, Verfe without Poetry, and Poetry without Spirit; I w^onder fometimes that the great Men, or Man rather^ who we fee daily Perfecuted by the horrid Jingle (I think I Hiould fay Jangle) of their Rhiming Expe6lants and Dependents, do not confider of paying their Debts (I mean their poetical Debts) in kind^ and give the poor verdfying Devils now and then a Diftich (at Icall) in Ballance of their voluminous Labours
dens^

&ZC.

of
Labours
:

MAGIC

K.

341

if they paid but after the rate of publick Intereftjbut \\\xtt per Cent, it would at Icaft in time reduce the Debt, and might \x\ the mean time lay the Foundation of a good Sinking Fund. If they do not think of this or fome other way, (for Penlions will rather encreafc the Number, and like Sweat-meats draw the Flyes about them) I fay, if they do not think of fome fuch way, they m.ay I think jullly fwear the Peace againft the AQailants, and fafcly affirm that they go in Danger of being Pancgyrick'd to death by *em. For in iliorr, fuch. writing is little lefs in my Opinion than a poetical AfTafiination, and the Minillers are in Danger of dying the Death of Ediijard V. and being fmother'd with Feather-beds.

Heavens deliver every honed Statefman from the infupportable Burthen of Panegyrick, efpecially where 'tis attended with two Negatives, want of Money, and wane of Wit 5 the laft makes the firft lamentable, but the firfl makes the lad unfufFerable> the firft IS piteous^ the laft is pitiful-^ the firft is afflicting, the laft tormenting J the firft importunate, but the laft impertinent and as a wife Giver would give any thing to be delivered from them, fo a wife Receiver would rather decently ftarvc, than to receive at the Price of being a Plague to the bountiful Hand, and of being relieved, as the unjuft Judge reliev'd the Widow, to be rid of her. As for the poetical Gentlemen themfelves, I think it may be faid of them with refpc^t ito their
:

Magick,

as

was

faid

of a

late

Author of

Qua-

druple Performance with refpe61: to his Merit; namely, that there might be fome in his Poverty, but there was none at all in his Poetry. In my Opinion, however, there is a great deal of Magick or Black Art, or call it dealing with the Devil if you will, that Poetical Dregs ihould re-

gale

r s r E

gale the Age. If they were fent to the Druggifts^ and fold there for Emeticks, or made up in Lotions, and given for Glifters, I fhould not doubt their effe6lual Operation: But that they fliould be paum'd upon us for VVir, (By Jove^ and all the Hell-born Clan of Deities!) 1 think the Authors, like Coiners of Counterfeit Money, fhould be drawn, hang'd and quarter'd, for High-Trcaibn againft the Pvace of their Sovereign Lord King Drama^ his Crown and Dignity. Where's the Cadence, the Propriety, the Plot, the Genius, not to f ly any thing of the Wit, in any one Play, written for thefe two, or three, or four The Drums and Trumpets of the laft Reigns? War, the Broad-fides of the Fleets at Barfleur and. La Hogue^ together with the more terrible Clamours of the Street Mobs, and all the l^ceteras of Parties, Rabbles, Riots and Rebellions, quite (ilenc'd the Mufes, ftruck them Dumb, and 1 am told they could never make any Mudck fince, no not all Nine of them put together. Now we talk of the Black Art, of Magick, of raifing Spirits, of having an Intercourfe with fuperior Beings and the like 5 I think the Art of our Days, the Magick of this Age, has been exercis'd to lay the Spirits, not raife them s to fink the Devil of Wit, not lift him up j and if they have any Intercourfe with the invifible World, it muft be among the inferior Beings, not the Superior, if they know any Degrees among the Seraphick Train: Certain it is, the Impetuofity of our Wit has for fome Years been all let off in Squibs and Crackers, and fo like the leffer Volcano's of Lipary and Stromholo^ have given Vent to the Subterraneans of Sulphur and Nitre, while the Quantity was moderate. Whereas when the luxuriance of Wit over-power'd thofe fmaller Eruptions, then Mount G'thello {jEtna) and Vejfuvius roar'd aloud, and over-run all the Country

of
try

MA
when

K.

here then is the with a Torrent of liquid Fire. Fire which once flam'd in this Hemilphere! Thofe

145

Comets
Spirits

in

Wit which

blaz*d in thtir feveral Orbits

are difappear'd, and

fhall

the Revoluci-n of their be vifible again, what Aftronv>ri.er, what Calculator can inform us? not all th^K^'jotuns^ ihtlVbiftons^ or Halleys in the Nation can foivc this
Difficulty.

What Magician now can bring us to an fntcrcourfe with thofe departed Wits, or afTift us in ihe bringing them to converfe with us ag^in? if chcie is an Acquaintance with this World of Spirits, lee us call upon the Sons of Art to exert their Utmoft, and bring thofe good ^Spirits again in play 5 and to reltore the Commonwealth of Wir, ih-it the new-faihion'd Ribaldry, whic^ the World now rer lifhes for Wit, and the Dogmatick, ^yhich^ upoQ the ftri^left View of our other Performa.^ces, the utmoft Perfection of them, may Tccciv th^^ir -iue Cenfure, to the Satlsfaftion of all the true Matters of common Senfc, and the due Mortification of the voluminous Scriblers of the Age. Pardort me then, from the Itrange turn of Affairs in thefc Times of ours 5 I fay, pardon me rf> look back again a little to the Conjurings and Black Arc of the middle Ages of Time, efpecially among ihofe of them who did not pretend to deal wirh ihe Devil^ and it will prefently bring us to an u?iderflanding of things among our felves. After the ancient Magicians had tir'd the World with their Tricks, and the Devil began to fail them, except to thofe who kept an immediate Convfpondence with him by way of Familiar, there c.ime up a new fort of Magick, as well as a new fort of the Cafe was this. Magicians The People it feems began to difcover that the Magicians having left off that ufcful and valuable Study of Science, called the Knowledge of aru^e, the
'y

Improve-

344
kind in
to a

A
Daemons and

S Y

ST
3

M
of Man-

Improvement of Arr, and the

Inftru61:ion

Wifdom and Virtue, had turn'd their Hands new and inferiour Study that they confulted

Evil Spirits, that they qualify'd themfclves by hellifhCorrefpondencesto do Mifchief, inand that in fhort they dealt flead of doing Good
-,

with the Devil^ making themfelves the Terror inftead of the BlelTing of Mandind. When this came to be their Chara6ter5 no wonder the People began to be afraid of them, to Ihun and avoid them as a kind of Z)^i;/7j themfelves 5 fo that except a fev/, who kept up their Reputation by a clofer and cunninger Manage, the People withdrew their Reverence from i\\q Magicians^ till at laft the Devil was fain to fliift Hands too, and adb by other Inftruments, or he would have endangered his Kingdom in the World.
So

Momnbsj ijohen

their Politicks

grow Jlale,

Change Meafurcs^ and by Nouelty prevail.

Upon this Change of the BeviVs Meafures, he frequently found Reafons to change fome of his Inftruments too, and thus from the Magi^ he turn'd over to the Clergy 5 and fo, as 1 hinted in its Place, the Augurs, the Aurufpices, and the Oracles came
in play.

Now it happened to Satan, as it has frequently happens to other mighty Princes and Tyrants in the World J that finding his Servants and Statefmen ceafe to be Popular, ceafe to be the darlings of the People, as they ufed formerly to bcj he found alfo a neceffity to fhift Hands, difmifs his Tools and Inftruments, and take up with others. So Philip II. had, as was faid, eleven new Minibut no fters and Governors in the Netherlands new Management ; if any of his Agents and prime Minifters grew odious to the People, he valued not difgracing them, recalling them, expofing them,
"y

of

MA

K.

34J

them, and turning them out 5 but took care, that when another Governor came, the Government ihould be the fame. And when the Prince of Parma, who by his Condu6t recover'd the whole LowCountry PofTellions to the Crown of Spain, would have prcferv'd them by his Prudence, when he had gained *em by his Valour 5 the SpaniP.o Councils, which were all for Tyranny and for Cruelty, chofe to
difcourage that gallant Prince, rather than not carry on their old abfolute Dominion. So every Governor there, if the People complain'd, was fure to be rurn'd out, and yet the next was obliged to purfue the fame Tyranny, 'till they were petition'd out, as others had been before them.

When Minifters of State Ceafe to be popular, they know their Fate, ^he Crafty 'Tyrant has no more to do.
But
facrifce a Favourite or two. The Mohh are eaftly cajoVd, and then

He^ changes not the Mifehiefs, but the

Men,

as I fay, the Devil purfued his the World 5 When one Generation grevi^ out of Ufe, out of Fafhion, and ftale, he took to another > when the Augurs grew ftale, when the Cheats of the Oracles were cxpos'd, when the Priefts could no more predidt by the Entrails, he fets his Wits to work to find out other Ways and Means, for the carrying on his Game: a?^, I. By a kind of Aftrological Magick, in which he manag'd with a great deal of Subtilty and Art, bringing the Stars and planetary Influences into Plays and by an unpradis'd Subtilty, the Art was then carried on with Spell and Charm, by Wordj cut in Metals, and in Stones, divining by the Byril, by the Amathyfl, by the Lullre of the Emerald, and the Ruby, and by all the old Superflitions brought

By

this

Method,

Intereft

in

into

34<^
into a
It

A Sr
new Rule of
would
a
^TaUfmans', or the

S T E

Praftice. This was call'd the Sympathetick Conjuring-ftone.

to give

be too tedious for this Work, long Hiftory of the Delufions and Cheats which the Devil put upon iMankind for three or four hundred Years Pradlice of this kind i fhall fatisfy my felf only to let in the World, you fee, by way of Abrigment, what thefe Talifmans were, and what the Authors of them pretended > take the Defcription of them, as colleded from the bcft Authors, thus. ' T'alifmam^ or Muthalfans^ was the Name of cer* tain Magical Figures graved upon Stones or Me' tals, whereof the Anonymous Author of a Book, * entitled, the "talifmans Juftified^ gives this De* fcription. The I'alifmans^ fays he, is the Seal, the ^ I'^igure, the Charadcr or Image of a Celellial * Sign, Conftellation, or Planet, graved on a Sym* pathetick Stone, oron Metalcorrefpondent to the * Star. The Effeds which were attributed to thefe ' Figures are altogether marvellous j 'tis faid, for ' Example, that the Figure of a Lion ingraven on ^ Gold, while the Sun is in Leo^ preferves thofe * from the Stone that carry this Talifman about ' them> and that that of a Scorpion made under the * Sign Scorpio^ fecures from the Wounds of that ' Animal. For to give Beauty and Strength of ' Body, they grave the Figure of Fenus^ on the * firft Face of Libra^ Pifces or Taurus: to purchafe ' Honours and Dignities eafily, they grave the I* mage of Jupiter^ that is, a Man having the Head ' of a Ram, on Silver, or on a white Stone 5. and * he that carries this I'alifman about him will fee ' (fay they) furprizing Effefts To be fuccefsful in ^ Merchandize and Gaming, they reprefent Mer* cury on Silver j to be courageous and vi6torious, ' they engrave the Figure of Mars on the firft * Face o( Scorpio Kings, i to procure the Favour of ' th^y 4
.

of

MA

K.

347

they reprefcnt the Sun in Likenefs of a King, fitting on a Throne, with a Lion at his Side, in very fine Gold, in the firfl Face of Leo. In the Number of 7'aUfmans are ranked the Palladium o^TCroys The J^omari Bucklers calVd yf^cilia-y The for the Prefervafatal Statues of Conftantinople^ The Statue of Memnon in tion of that City jEgypt^ which moved and gave Oracles, as foon The Statue of the Goddefs as the Sun was rifen Fortune^ that Sejanus had, which brought good Luck to thofe that polTcfs'd it: The brazen Fly: Firgifs golden Leach, which hindcr'd the Flies from entering Naples^ and dcllroy'd all the The Figure of Leaches of a Well in that City a Stork, which Apollonius fet up in ConftantinoThe Sratue of ple^f to drive away thcfc Animals: a Knight, which ferv'd that City as a Prefervativc The Figure of a Serpent in againft the Plague Brafs, which hinder'd all Serpents from entering into the fame Place 5 whence it happened, that Mahomet^ foon after the taking of Conjiantinople^ having broken the Teeth of that Serpen:, a prodigious Number of Serpents came upon the Inhabitants of that City, but without doing them any hurt, becaufe all their Teeth were broke, as were thofe of the brazen Serpent.
:

'

I'alifmans are diftinguilh'd into three forts, "jiz.

:

The AgroAftronomical, Magical, and Mix'd nomical are referred to Signs of Celcftial Conftellations, which are ingraven with other Figures, and fome intelligible Charaders: The Magical have extraordinary Figures with Supcrftitious Words, and the Names of unknown Angels The Mix'd are compos'd of Signs and barbarous Names, but which are neither fupcrftitious, or They bury them in the of unknown Angels. Earth, or in the Squares of publick Places, or they may carry them about them. Some have
^

believed

'348

SYSTEM
to infinuate in the fecond
this

believ'd that Jpollonius I'yan^us was the firft Author of the falifmans^ but others arc of Opinion that the jEgyptians were the Inventers of them,

which Herodotus feems

People twelve engrave Animals on the Ifland of SamoGold Rings, which of Precious Stones he fays, that l^rimaU do carried a Gold Ring fet with Stars of Iron. The Gods, which they caird the Gods of Samothracia^ were thofe that prefided over the Science of the Tali/mans^ which is confirmed by the Infcriptions of thofc three Alcars whcveo^ lertullian Before the Pillars, faith he, there are fpeaks. three great Altars, dedicated to three forts of Gods, which they call Great, and Mighty, and Strong, and which are believed to be thofe o SaJpoUonius makes mention of three mothracia. Divkiities^ to whom he joineth Mercury^ and relateth the barbarous Names of thole Gods^ which

Book of
having

his Hiftory,

of all Celeftial Gods, did likewife Stones. The Inhabitants of thracia made 7'alijmans with had fron fet in them inftead Petronius fpeaks of ir, when
firlt

when he fays, given Names to

the

it

was prohibited to

reveal,

(viz.)

Axierus^
fays,

Jxiocerfo^ Jxiocerfus and Cafm'tlus^

which he

Pluto and Mercury. The Mgyptians^ from whom the greateft Part of other People have learned the Secret of thofe Rings, had alfo other 'falifmans for all Parts of the Body.
are Ceres^ Proferpina^

perhaps 'tis for this that we find fo many little Figures of Gods^ Men and Animals^ in the The mofl anancient Tombs of this C'ountry, cient Kaufmans are made upon Plants, Branches of Trees, or Roots. Jofephus fpeaks of them in the eighth Book of his Anriquitie?, and attributes They apthe Invention of them to Solomon. ply, fays he, to the Nofc of the Sick poflefTed by the Devil, a Ring, wherein a Root was fee

And

'

inftead

of

MAG

K.

34?

Solomon had taught it in his inftead of a Stone: Works. This Hiftorian fays, that he has even feen the EfFe6ls> and that a Jew^ Eleazer by Name, cured many pofTeffed in this manner, in The anthe Prefence of the Emperor Vefpafian. cient jEgyptians believed, that certain Stones cue out into Beetles, had confiderable Virtues to procure Strength and *".-ouragc for thofe that carried them about with them j becaufc, fiys MliarL-, this Animal has no Female, and is an Image of the Sun. They put likewife fometimes the Figures of Frogs in "Talifmans^ and Pliny teftifies that if we believe thofe that improve that Science, a parcel of Frogs ought to be eftcemed more fignificanc in a Commonwealth, than a body of Laws. jEUan fays, that thofe of jEgypt took a Reed, which preserved them from being devoured by Adders or Crocodiles of the Nile^ and than they are the Emblem of Wifdom and Prudence. ^zetzes relateth, that a Philofopher put a Stop to a Plague at Antloch^ by a 'falifman of Stone, wherein there was the Head of Charon graved. Apollonius made ufe of the Figures of Storks and Serpents^ and the ^Egyptians commonly made ufe of the Figures of Serapis, of Canopus^ God of the jEgyptians^ of the Spar- Hawk and Jfp^ againft the Evils which might come from the four Elements, Earth, Water, Air and Fire. The modern T'alifmans are not fo curious as the ancient, and we may know them by the Charadlers, which are purely Arahick^ 'TurkiJJj^ or of other Oriental Tongues. The principal Authors that have treated on this Subje6l in the latter Age?, are Camilli Leonardi^ who has writ the Mirror of Geber^ Bacon^ and Paracelfm^ who have Stones. treated of Atlrological Magick, and of the Sympathy of Stones, Metals and Planets. Gaffard has composed a Book on thisSubjcfti inridcd. Unheard'

cf

5JO
of
his

A
Curioftties.

S r S T E
And
Jgrippa

Occult Philofophy. that the City of Paris had been built under a Conilellation, which preferved it from Conflagration, Serpents and Mice 5 and that a little before the Fire that happened in the Year fSS, they had found in raking up an Arch of a Bridge, the two talifmans Prefervers of that City, which were a Some have deSerpent and a Moufe of Brafs. rived the AraUck Name Tali/man from the Greek
o-uvlse^^'^j

has treated of it in Gregory of tours relateth^

which

fignifles

Prefervation.

We

will

not fpend time to fhew the Vanity of the 'TailfTnans^ for we live in an Age that is not much addided to fuch Superilitions. But thefe things went but a little way, compared to what followed J for now the Pagan Worship declining, the World began to fee with other Eyes j the Devil loft Ground every where, and the Chriftian Religion fpread it felf infenfibly, and in a furprifing manner, efpecially over all the Eaftcrn and Northern Parts, as into /Ifia^ and into Germany and France j and now it behoved the Z)m/ to take new Meafures alfo. Nor was he at all at a Lofs, for he knew his Method prefently, and that was to put on the Face of Religion, rank in with the fanftifyed Part of the People, to wit^ the Clergy, and draw them into his Scheme, as he had done the Pagan Priefts
before.

Upon
felf for a

this

he took up the Tonfure, fhaved him-

or a Monkey, which you pleafe, himfelf up in the Habit, put on the facred Vcftments, and got prefently into Orders. The Popes

Monk,

drefs'd

quickly

fell in

with him: Pope Sylvefter Il/gavehim

Inftitution and Indadion, and from this time forward he quitted the Aftrologick, and fet up aa
Ecclefiaftic Magick
in the

World

The

Succefs has

of

MA

C K.

35

has been wonderful, beyond even his own Expetationj for it miift be confefledjwhen the Priefts firfl

began a Correfpondence with him, they out-flript him in their Speed, for they run even before they were fent. St. Francis and St. Ignatius out-did all the Arts of infernal Magick that ever wer$ Known, or in ufe in the World, and with his Affiftance did more to eftablifh a Race of Inchanters and Church Magicians in the World, than the Devil himfelf could have expc6bed. This ferved his Intereft effeftually on one Side of the World, that is to fay, for Europe efpecially, And Confucius drew and all the Weftern World out another Plan of Ecclefiaftick or rather Philofophick Magick for him in China and Japan. But he was ftill at a Lofs for all the reft of Jfia and jifrica^ which we might then call the middle Part of the World 5 and which at that time was ripe for any kinds of Enthufiafm or Church Magick, let it be almoft what it would. Satan^ who always fees his Opportunity, and has no want of Vigilance to lay hold of it, faw the
:

Occafi^^n, but could not readily find out a Handle.could not prefently think of a Method, 'till at length the indjjftrious Devil found out the Contri-

He

vance of fetting up the Unity againft the Trinity, the Houfe of IjJomael againft the Houfe of Ifaac^ the Race of the Bond-woman againft the Race of the Free- woman 3 the Circumcifion againft the Baptifmj and the Magick o^ Mahomefs Pidgeon to mi-

mick the Chriftran Dove. Having thus fertled the Scheme, he found out a Tool fit for his Purpofe> a fierce ignorant Arabian^
bold, fubtle, cruel, and mercilefs> to Men infolenr, and audacious to Heaven j who by this meer Magick of Enrhufiafm, backed by the Sword and Spear, fet up the boldeft, the grofleft, and the moftfenfelefs of all Impoftures that ever was in the

World 3

3y

s r s

rE

yet at this Time, and for above Years pad, has ftrangely triumph'd over a thoufand the Chriftian World, has fpread itfelf over Jfia and jifrica^ from the utmoft Iflands of India Eaft, to the utmoil Corner o Africa to the Weftj and it was, fourth 'till within a few Years paft, Mailer of a Part of Europe befides. Such is the Force of Ecclefiaflic Magick, and how far it is gone befides this to break into the Ecclefiaftic Affairs of the Chriftian World, is not hard

World 5 and which

to defcribe, tho' it would take up too much Room, efpeciaily at the Clofe of this Work, to enquire
into the Particulars. What a continued Series of Ecclefiaftic Magick has been afted among the Romifh Clergy, and in

the whole Papal Hierarchy! Even Popery itfelf feems to me to be one entire Syftem of Antechrillian Magick > its Conftitutions are all Sorcery and Witchcraft 5 they prevail upon Senfe by Nonfenfe, upon the Head by the Tail, upon Zeal by Enthufiafm 3 and upon the Chriftian Doftrine by the Doftrine of the DenjiL How could it be pofiible that Mankind, blinded by their own Obftinacy, could fink their Reafon to ere6l: Notion j eftablifh Fraud and Cheat, againft Chriftian Sincerity and Plainnefsj make Men refufe to
fee

when

their

Eyes are openj worftiip

Priefts in the

of God, and fet up Darknels in the room of Light-, if they were not bewitched with the Magick of Hell, and under the entire Management of the Devil ? It would be worth while here to draw a Table of Proportions, and let us fee how much more fatal to the World this Ecclefiaftic Magick of Popery, inclufivc of a few other fpiritual Delufions and Enthufiafms, has been, than all the Magick of Paganifm, and all the Conjurations of Hell were
before.

Name

That

of
That

A G

K.

3J3

ihould renounce the Idols, and then worfhip the Prieftj condemn Oracles, and enquire of the Devihy caft off the Baals^ the Jupiters^ and the Saturns of the Pagans, and fet up a Breaden God that they fhould firft Worfhip and then

Men

devour

That whole Nations ihould relinquifli the glorious Hoft of Heaven, the much more rational Gods of

make

their Fore-fathers, and empower every Fried to a God for 'em with half an Ounce of Meal

The

Clergy were indeed

in the right

of

it

fo far,

that they, like the Silver-fmiths of Ephefus^ when they had once drawn the People into this Magick of a Worfhip, took care to engrofs the Art of ma-

king Gods all to themfelves. Nor was it the lead Part of the Magick of this
Contrivance, that they fhould make eating their God be a Part of their moft folemn Idolatry, I cannot call it Worfhip j that when they had made a Bufliel or two of Gods, and been paid for 'em, the People that came to Church might eat 'em up, and the Priefls be richly fet to work to make more. If ever the Talifmans of the Greeks^ the Augurs and Aurufpices of the Romans^ the Lap-dog of Ve^ nutius^ or Mahomefs Pidgeon could out-do thefe Delufions of Church Magick, I am quite miflaken and fhall be ready to acknowledge it. That Men fhould fin againfl God, and then ask the Prieft Pardon for it> as if a Man fhould commit Treafon in England againft the King, and then go to a Chimny-fweeper, or a Black-guard-boy, to be pardon'd for it That a Man fhall go to a Shopkeeper in Cheapjide to buy a Licenle to commie Whoredom, or to rob upon the Highv/ay, and ftock-job Heaven in Exchange-Alky by Puts and
:

RefufaL

If

3^4
hm

A
any fuch Art.

SYSTEM
What Sums

If ever there was any Magick in Mgypt or Ara^ like this, Hiftory is entirely lilent in it, nor had the Devil ever Craft enough to teach his Difciples

of Money would the have raifed if their Gods had took Bribes as ours do, and Pardons for Sin, and Licenfe to fin, had been to be bought and fold at the Church Doors, as it is with us? But thefe are merry Times, and the Church Magick out-does all the Conjurings of the Antients,

Heathen

Priefts

as

much

as

Madam

Violante

out-does a

common

Stage-Tumbler, or as an Hofpital thorough-bred Surgeon does a Mountebank Tooth-drawer. As to our religious Magick, the Enthufiafms and Herefies that reign among us, I think we muft deal with them juft as their Maker feems to have
done,
let them alone, give them up to their own Magick, and to their own Delufions, to believe For as thofe holy the Lies of their own making.

Cheats are the eafieft to be difcovcr'd, they are the hardeft to be cur'd, becaufc they are generally fupported from this invifible World of Spirits, tllcfe

mighty good fuperior Beings, that

D,evll^

is

to fay, the

with whom the Fathers of thefe religious Frauds have fo intimate Acquaintance, that the Mifchiefs they fpreadj and the Confufions which they bring every Day into all our religious Eftablifhmenr, are too deep roored for all the Skill and Application of the more i^ligious World to cure. But I muft obferve one thing here, which is necefiary to your Illumination, and tho' it fhould bring me back and draw me in again to th Sin of Gravity, which the Town hates 5 yet venturing the general Difpleafure, I fay 'tis nece/Tary to take Notice here, that thefe religious Effluvia of Hell, which at prefent rtiake fuch Confufion of Principles among us, are fo demonftrably embrac'd by the prefent M^gi^ the Sages, the Converfers

with

of

MA

K.

3JJ
>

with good Spirits, the Roftcrucians^ and Maders of the Occulc Sciences, and all the other Pretenders to Supernaturals, and fecret Illuminations

that

they leave us no more room to doubt but they are all Natives of the fame Climate, bred up in the fame Country, carrying on the fame Intereft, and will {hare at laft in the fame Deflru6l:ion ; when the Tares and the Wheat fhall be skilfully and critically feparated, as we are well afllir'd they will be. This indeed flands fair againft all the modern Teachers of the Roficrucian Whimfies, and the Dodrine of Spirits, viz. that None of them applyto the Eftablifhment of true Religion. On the contrary, they eftablifh, or ftrive to eftablifh, old Errors, and continually broach new 5 they preach another Dodrine, and their Notions, were they not expos'd by their own Extravagancies, and Enthufiaftic Brains, would expofe themfelves, being a kind of religious Ramble, a confus'd and a confounding Heap of Nonfenfe The poor People would otherwife be in Danger of being wheedled into their Delufions, but this unravels all their dark Schemes, and tends to {how us the Cheat of all the refl, and to convince us that 'tis all a Black Art, all a Diabolick, a meer Emanation of Hell. Thus all their Magick deteds and expofes it felf, all the high and bluilring Bombafl of Sacred, Divine, Excellent, and fuch like, difcover whence they come J the Pretences to Illuminations, Communication, or Intercourfe with Spirits, and an invifible World, appear to be Pretences, and no morej Their Dreams oi Serial Subftances and Spirituous Bodies, the Inhabitants of the Elements,the refin'd incorporeal EfTences > their Abflrads of Quinreflence, and a thoufand more which they put upon the World j 1 fay, they all fmell of the Fire and Brim (lone, are born of Hell, their inviflble World is evidently to be underltood the Infernal World, and their Study of a ^ the
:

35^

r E

the Sacred Sciences, is neither more or lefs, tofpeak in the common Dialeb, than deahng with the Devil y there it begins, and there it muft and will end. What elfe means their Philofophick Cant of mingling the fupeinatural Eflences, their confounding the Terms of Religion and things Divine, with the Dreams and the Jargon of their unfignifying Language? loofing the Name of God, De^ Hell^ in the Cant of their Trade, vil^ and the laboured Expreflions of facred Flame, men-

Heaven,

tal

Fire,

immortal

Spirit,

Pcrfedion,

Corruption,

illuminating Genius, and a vaft Throng of Words, tending to amufe the Foolifh, and diltra6t the Wife J tending to deftroy Religion and all the folid Eflablifhment of Heaven, whether for the Felicity of the Juil, or Punifhment of the Wicked ?

Had

their

Magick any Tokens of

a truly Divine

Inftirution, of a heavenly Original, and

was

this de-

monftrated by its confirming, and conforming to the Principles of either Natural or Reveal'd Religion, fomething might befaid for it 5 or was its Tendency to eftabliih, not bewilder the Underflanding, and to fix the Knowledge of the true God in the Minds of Men ^ was it qualify'd to eftabliih our Faith in divine Illuminations, and trulv todircft our Worihip and Homage to Him, encoLraguig at the fame time peace, Juftice, Humility, and every Chriftian Virtue Were this the Cafe, we ihould not difpute with them the Converfe of Spirits between us and the invifible World, the Spirits uncas'd and fled from hence, with the Spirits yet embodyed, by an invifible and inconcer Hblc Communication. But leave it as
it
is, a Matter indifferent to us at prefent, comes to be underftood better when we
till

it

arrive

there.

CHAP.

of

MAGIC
CHAP.
V.

K.

Of

the prefent Time^ as it Jirifd in the laji Chapter, from all ftands the Tretences of the Magicians, and the "Delufons of Hell of what Length it has
the
;

Magick of

gone^ or is like to go^ in deluding Mankind % what the Magicians can do^ and that they really have now no Converfe with the Devil at all: So that the Art being at an Endy the Hijiory comes to an End of courje.

HAVING,
this

in the lad

Chapter, brought
to
its

down

Idol call'd

Magick

true Original,

the MaiqucraJe DreHes, jelteJ a it of all about it, and at lall laid the Baftard at the Devil's Door, who is the true Father of it 5 One would think ib Bare-fac'd an Impofture fhould be able to appear no longer in the World, that ic would be hifs'd off the Stage, and that the very Boys and Girls would throw Stones and Dirt at it in the
flrip'd
little

Street.

But the Cafe is quite otherwife, and in fpight of Contradi6tion the Devil goes on his own wayj if this or that Nation, or Country, or People drop him, and refufe him, he goes to another j like a true Pedlar, if he is anfwer'd No at one Door, he knocks at the next. If he fells Counterfeits, and is caird Cheating Knave at one Houfe, he calls himfelf honeft Man at another. The Devil is never baulk'd, but carries on his Game, in fpight of all the Repulfes he meets with, nay in fpite of Heaven
i
:

fclf.

Befides, he
like a

Lady

known

for Difguifes, and happens to have been in her Mafqucrade Habit Ycfierday, tois

never at a

lo^s

at the Ball, if fhe

a 3

morrow

33 8
morrow

A
flie

r s r E

iliall be a more perIf he happens to be blown here, he fed If he is difcover'd and known is conceard there. for a Devil to-day, you ftiall miilake him again, and take him for a Saint or Magician of another

gets another that

Difguife.

kind to-morrow. Nay, and after all, even where he is known to be the Devil^ and finds he cannot be difguis'd any longer 5 yet he has his ways with him, to win and pleafe you, and draw you in, at lead to bear with him, feeing he does you no harm. Thus, do you not fee the Crowd about the Puppet-Show, and do they not laugh, and halloo, and appear infinitely pleas'd with the grofleft and fimpleft of all Cheats j and that tho' they know them to be Cheats and Delufions, and that they are but meer Puppets? So our Magicians^ tho' you know them to be Cheats, tho' you know that notwithftanding all their Pretences, they really deal with the Devil^ yet we have People among us that would be conI tent, and deal with them upon that very Score. want to know, fays the jealous-headed Countryman, who has made me a Cuckold, and don't tell me of the Cunning Man going to the Devil for Information. Why, I'd go to the Devil my felf, if I knew where he was, rather than not find it out. Nay, tho' you convince them, that even in the worft of it all, the Fellow is not fo wicked as they think he is, or as he makes of himfelf, that he knows nothing of the Devil any more than they do, but only cheats them, and perfwades them to when indeed he believe he knows fomething, knows nothing of the matter, yet ftill they will go to himj Such an old Woman, or fuch a young Fool, told 'em, that they had been with the Cunning Man, and they will go too 5 nor is it poffible to perfwade them againft it, till they have thrown their ^^%;ney away, and come back aiham'd.

So

of

A G

So that the Delufion ftill goes on. Girl has two Sweet-hearts, and fhe goes to the Cunning Man to know which of thofe two fliall have her. A young Fellow has loft his Mlilrefs,
a

K. A young

359

know who Courts her. Another has loft C0W5 and away he goes to the Cunning Man to know who has ftole her. The crafty Sh er,
and muft

like the De^viFs Oracles of old, gives doubrful Anfwers, fatisfies no Body, and yet pleafes every Body.

He

fends

the

Girl
lay

Talej bids her

Pillow,

home with an old Wife's two Sticks a-crofs under her

{he dreams on will be the Head runs upon the Affair of a Husband, 'tis no wonder ihe fhould dream of one of them, and it may be the right, as well the wrong, fo that 'tis an even Lay. But the Conjurer is right j and to be once right, fecures him the Cuftom of all the young People in the Country 5 whereas, if he is out, that's forgotten, and docs

and the

firft

Man.

The poor

Girl's

'

him no Harm.
Game, and he and as the Mountebank oftentimes gees more Money than a licenfed Fhyfician, and the Quack than the Dodorj fo the Devil gets more Clients than the Counfellor, and his Agents have as much Pradice as the Lawyers, and perhaps upon as honeft a foot too as fome of them. I fliould enquire a little here, and expofe the weak Doings of thofe Cunning Men, and how they delude the poor People > but 'tis of no great Ufe. For as 'tis one of the (impleft things of its kind in the World, and by which the poor People are the moft impos'd upon, yet 'tis perhaps one of the laft Delufions in the World that they will be cur'd ofj nor can all the Cunning Men of a higher Kind in the whole World reafon them out of it. They will leave the Surgeon for the MounA a 4 tebank.
This
is

the

Devil's low-priz'd
5

carries

it

on a great way

3(Jo

S r S T E

tebank, the Phyfician for the Quack, the Parfon and God for the Devil, A few ihort Tales upon this Part may perhaps illuftrate the Speculation, and fhow you the Force of Fraud, tho' I doubt it will not do much towards a Cure. Magician giving out his Bills, and boafting of his mighty Perfomances, went down in the way of his Calling, as other Tradefmen do, to Briftol Fair, and there he did Wonders, told Fortunes, calculated Nativities, look'd in the Girls Hands, peep'd in their Eyes, talk'd broad things to them to make them bluih > and then guefTing from their Colour how things flood with them, and by a thoufand crofs Queftions, firfl crept into their Cafes, and then told them for a mighty Difcovery, what they
for the Conjurer,

had difcover'd to

him with

their

own

foolilh

Tongues
to

came him with their Grievances, there comes one with that laudable Queftionj if in Love^ whether J fiaJl marry the Man or no? She was fo Mode ft
in Writing; and inof ftating the Queftion as above, If in Love^ he had written it, // Courted. The Do6l:or (for they are all Dolors) looks upon the Paper, and feeing it a Woman's Hand; 'Tis your own Writing, Child, fays he, I fuppofe, you would not truft any body elfe with it; fhe curtify'd, and faid Tes fo he reads it out. If in Love^ whether the Man will marry me or no? The Girl coloured and faid,
felf,
it

that very Minute. Among the reft of the young Lafles that

that {he could not but flie brings

tell

the Do(5lor her Cafe her

him

ftead

*tis

not

fo,

you don't read

in

right, Sir.

Well Child,

read it right, Ipy and by ; come hither Sweet-heart, pull off thy Glovt, let me fee thy Hand; fo he takes her by the Hand^ looks in the Palm, cries Hum, very well, all's right there; then he feels her Puife, Hal fays he, with a kind of Start, is it fo? well, come Child, feys he, fit down in this
fays he,
I'll

Chair,

of

A G
:

K.

3iJt

Chair, I'll tell thee a Story fo the Girl, after a few Curtefies and flight Refufes, fics down > and the Do6i:or begins his Scory: There was, {ays he, a young Woman, a very pretty cleaver Girl, as you are, my Dear, (and with that he feels her Pulfe again)

me t'other Day juft with fuch a Quellion and after I had a little Talk with her, and feeling her Pulfe, as 1 do yours, my Dear, (and then he felt her Pulfe again, and flarted again Ha^ fays ht^'tisfo indeed^znd then goes on) I by the Help of my Art, which is the moft certain Line for the Difcovery of hidden Truth direded by Nature, and by the Intercourfe of invifible Beings, which inform me of every thing proper to be known, and for the Service of thofc who come to be aflifted with my exalted Genius, I fay by my infallible Judgment I found the poor Girl had concealed fomething from me, which indeed fhe ought not to have done. For by giving me a wrong Account of her Cafe, how fhould I give a dire6b Anfwer? were it not that I, who am afUfted by the good Spirits, the Inhabitants of the fuperior World, am notko be deceived. So I faid to her. Sweet-heart, thou halt concealed the chief Part of thy Cafe 5 is there not fomething more in this Queftion than thou hafl
came
to
as this,

acknowledg'd
till

being

the fifth the affifting Lights of the high exalted Atmofphere, (Here the Do6tor run over a great many Greek Words, which almofl frighted the poor Girl whom he held faft by the Hand or Wrift all the while) I, faid he, that could not be deceived, told her in plain Words, thou haft concealed from me that thou art with Child > at which, continues he, the guilty poor Girl having nothing to fay, and being not able to deny what fhe found was reveal'd

She made me no Anfwer at firft, by the bright Spirit of Region o^ Jlahamed irwijhah^ and by all
?

illuminated

Why

to

me by my

never-failing Intelligence,

confefsM
to

A
to me, that

SYSTEM

it was fo; and I having Compaffion for her Circum fiances (for fhe had been deluded) promised her my powerful Affiftanccto bring the Knave to marry her, which is now happily done to her inAll this while he held her by finite Satisfadion. the Wriit, and look'd frequently in her Face. By the firft he difcern'd an unufual Fluttering and fudden Diforder in her Pulfe, occafioned by the Story being well enough told, and the firit Girl's Behaviour mimick'd to the Life 5 by looking in her Face, he faw her Colour come and go 5 and when he talked of his knowing every thing from the fuperior Beings and the invifible Word, he faw flie was in the utmoft Confufion. Now my Dear, fays the Dodtor, raifing her by the Hand out of the Chair, give me Leave to look a httle firther> fo leading her to the Window, he gently lifted up one of her Eye-lids, then he gave two Hums and faid. Pretty well there. The Girl all the while blufht and coloured, and chang'd now red, and then palej a little Conjuration indeed would tell the Do6ior how it was with her. Now, my Dear, fays he to the Girl, you would do well to be fo free with me as to let me know your whole Cafe, if you think fit to truft me with it, and for that, 1 am as fecret as Death 5 you need not be under the leaft Concern about that, for 'tis my Bufincfs, I am trufted with the Secrets of Princes, and am a Counfellor of Counfellors j and if I fhould betray any body, it would be a double Offence, neither would the invifible Spirits communicate the Secrets of People's Affairs to me if they did not judge me faithful, therefore you may truft me with the utmoft Safety, Child, adds he, I fhall never divulge any thing that you commit to me. The Girl was as mute as a FiAi, and faid not one Word to him, but blufh'd and colour'd as red as the Gills of a Turkey-Cock when he is angry.

Come

he, perhaps you can't exprefs your fclf freely, fo I v/on't prefs you any farther \ but fit down till I confult the good Spirits again, who, as I told thee, are alv/ays ready to afTift difays
ftrefled

of Come, my Dear,

MA

K.

3^3

Innocence j and who will not fail to give of your Cafe, and Diredions alfo for your Good 5 fo that I do not need you fhould make any kind of Confeflion of your Cafe to me. I fhall be able prefently to tell it you direftly without your Help 5 fo pray fit but two or three Minutes, and I'll come to you again. Having faid this to her, he offer'd to go away, at which the Girl fell a crying vehemently j and the Do6tor, too cunning not to take hold of it, and fatisfied that he had hit the Mark, ftopt, and came back to her: Well, my Dear, fays he, I fee how Intelligence of it before, as 'tis, and 1 had partly

me

a full Information

you may
he,
all

eafily

let's fee,

what

perceive 5 But, come Child, adds is to be done for thee ? She cried

the while} but when he faid. What's to be done, fhe faid, but could not fpeak it plain for crying, and there fhe flopp'd. I Jhat Thomas would underftand thee Child, fays he, that I fhould make Thomas marry thee, is it not ? S^ fays fhe, and blubber'd moft fadly. Well, fays the Dodbor, but how far are you

>

TE

gone with Child? let me know tell thee whether I can bring

that, and
it

then

I'll

to

pafs or

no.

With
I

gently upon her Belly. gone, (ays he About four Months, fays the Girl. Well, Child, fays he, come to me again To-morrow in the Afternoon, and Til tell thee what is refolvcd thy Cafe by the in Powers who affifl my never-failing Art. So taking a Crown of the Poor Girl for letting him pump the Truth out of her own Mouth, and getting the Reputation of a moft eminent Magician and Man of Art, he difmifs'd her for that time, letting her know
that he doubt thou
laid his

Hand

art

far

that

SYSTEM

he fhould exped;

that if he undertook to bring Thomas to marry her, a more confiderable Acknow-

ledgement. In a word, he took Thomas'^ Name, and where he liv'd, and found Ways to manage Thomas fo well,
that Thomas came to him in two or three Days to get rid of a Ghoft, that haunted him. The Cafe was this; The Doi:or had an Implement which he carried with him upon the Occadon of his Buiinefsj a fubile, oily-tongu'd,

young Fellow, who

was a Jack-of-all-Trades, here he was a Juggler, there a Tumbler, To-day a Conjurer, at one time
a Ghoft or App rition, at another a Devil or Spirit, and fo aded all Shapes and Poflures that could be
defired.

The Doftor having had his Intelligence from the Girl where Thomas liv'd, and finding very happily that he lodg'd in a puMickHoufe not far off, being Servant to a Tradcfman, who not having Room for him in his Houfe, paid for a Lodgmg for him having gotten this fay, I in the Ale-houfej his Ingineer to lodge in the fame Handle, he fends
Houfe. This Fellow
far acquainted

finds an Opportunity to come fo with Thomas^ as always to know whither he went, and upon what Errands and Bufinefs: and the firfl: Time that Thomas was fent of an Errand (very happily for him) was to a Village, about a Mile out of the City, and in the Evening. As Thomas was going to this Village, this fubtle Rogue gets behind a Wall in his Way, and with a hollow dead kind of Voice calls him three times by his Name 5 and immediately convey'd himfelf away into a Field of Corn, where, had Thomas fufpe6ted him. he could not have found himj and getting out of the Corn, he runs round by another Way, and puts himfelf juil in the Way that Thomas was

of

MA

K.

3<Jj

was to come, and as if he had been farther thac Way, and was returning, meets 'Thomas full-but, as they call it, one going from the City, and the othere coming to it.

They falureasufual, and as Acquaintance, and fall into a fhon: Difcourfe upon the Occafion of the Voice that -Thomas had heard.
George^ fays Thomas^
I widi you
there, I'd
I am very glad to fee you ; back with me to yon' Town be much beholden to you for your Com-

would g

>

pany.
I

am

in

great Hafte, fays George

-y

can't

go

now.

O Pray

do, if you can, for I'm terribly frighted,

fays Thomas. Frighred, fays George^ at what? "W hy, as I came along by the flone Wall there, fays Thomas^ at the Bottom of the Hill, I heard a Voice call me three Times by my Name, aloud. Why, what does that fignify, fays George? 'twas fomebody behind the Wall, to be fure, that knew you 5 what fhou'd you be frighted at that for ? No, no, 'twas not behind the Wall, 'twas rather on t'other fide of the Road, fays Thomas but the Voice was up in the Air, to be fure it muft be fome
^y

Spirit.

Nay, if it was up in the Air indeed, fays George^ there may be fomething in it j thofe Voices are (ad things my Mafter now would tell you exaftly what
'y

it

meant.

^Yt fays Thomas^ fo they fay 5 your Mafter can tell Folks all fuch things, but can't you tell a-body fomething of it too ^ come, do, go back

Why

with

me

a little.
fi

Nay, will go
fo,

fays George^
'till

I fee

you

but

Nighty and

muft run my Mafter will want me.

nee you are fo concern'd, I fafe at the next Town, or Home then, for 'tis almoll

A
[Soinjhort^

SYSTEM
Gtorgt go?s
wanted.
along with him^ which
fays "thomasj

was

all he

But mean?

George^

what can

this

Voice

How

many Times did it call you? Three Times, fays Thomas.

fays George,

And was it very loud and diftint? fays George, Are you fure you are not deceived ? for fometimes
People fancy Voices when there are none. Ay, that maybe, fays Thomas^hut Ian*c fo fancyful
>

am

very fure
Chriftian

heard

it

three

Times

it

call'd

and Sirname, I'homas firft, then "fhomas Saunders^ and fhomas Saunders again} 'twas a Devil's Voice to be fure, 'twas harfh and hollow as the Devil.

my

Name

Nay, I don't like it, I confels, fays George it feems to fignify Death when People are called fo, and it may be in three Days, three Weeks, or three Months, or three Years. Can't you tell me which ? fays Thomas.
-,

No
If

really, fays George^ I can't

go

fo far as that.

Mailer was to know the Cafe, he would tell you exaflly } but I dare fay 'tis Death, or fomething very bad. They had not gone far after this, but George watching a convenient Place, gives a little Start, and flops, looking as if he faw fomething Hold a little, fays he to Thomas, What's the matter ? fays Thomas, Matter, fays George j Nay you beft know what's the matter ; have you committed Murther, Thomas ? have you kill'd any body? I kill'd any body Mercy upon me fays Thomas^ what do you mean ? Why, do you fee nothing, y^j'j George^ do ye fee nothing * there ? ^ He points to a great Tree which food on the Com" mon which they were going over.
:

my

No,

6f

MA
ix,'^.

G
*y

K.

No, not l^ fays "Thomas don't fright me; you know, George^ I am frighted enough ah-eady. Nay, fays George^ I don't defirc to fright you, Thomas 5 but you would be worfe frighted than I if you faw it j I'm glad you don't. But what is fays Thomas, Dear G^^r^f,tell me,
the Devil? No^ no^ not the Devil^ fays George^ but 'tis a Spirit, 'tis a Ghoft to be fure j that made me ask if you
is it

had kiird any body. I'm e'en dead Well, I fhall die, fays Thomas with the Fright; Why how fliould you fee it and not I, George? O, there's a Reafon for that,y^^x G^^rg^; my Mailer gave me a particular Sight; that I can fee Apparitions when others can't, it belongs to our Bufinefs ; but you'll fee it prefently, for it will come
-y

nearer,

I fee

that.

fays Thomas^ what {hall I do, George ? will it fpeak to me ? I don't know yet, fays George^ it may be not, I'll

O,

tell

you

prefently.

continued going forward all this while, and to come pretty near the Town ; when bybegan and-by,y^j'j George^ I don't know what to think of it, Thomas ; it threatens and makes Signs as if it would come up to you and llrike you. nay then 'twill kill me Strike me fays Thomas to be fure. No, no, they never kill any body ; befides, I fee you are in fuch a Fright, I'll fee if I can fpeak to if my Mafter were here, he'd it, and keep it off ;
! :

They

fend it away with a Word fpeaking. With that George goes three Steps forward ; bids Thomas ftand flill, draws a Circle with his Stick upon the Ground, and puts Thomas into it Stand there, y^jV-f George^ and you fhall be fafe, and don't be afraid, I'll fee what 1 can do for thee,
:

Thomas

SYSTEM
Way

"Thomas (lands ftill as he was bid, but quaking and trembling in the utmoft Confafionj andG^^r^^ goes and talks aloud, forward a little out of the fo that Thomas could hear only the Voice, not but underftand the Words5 and Gt?(?r^^ makes a great many Motions and CrofTes in the Air, and this he

held a good while, when he comes back to Thomas, Well, Thomas^ fays he^ I believe 1 have deliver'd you for this time, but fomething is the matter > this Apparition threatens you flrangely 5 I fancy you'll hear of it again. But is it gone now fays Thomas. Stand ftill,y^}/j George^'x little,! think 'tis a going. So George and he (land dill a little: Ay, there, fays George^ it goes off that Way (pointing North)
"^

and

now

gone up in the Air, fays George^ come on. So away they went to the Town, and George tells him he mud take his Leave of him,

now

'tis

we'll

go

and run home

as

hard

as

he can drive.

George^ fays Thomas^ don't leave mej why, I could not go back in the dark if you would give

Dear

me

a thoufand Pounds. can't poflibly iivf^ fays George-, if you are fo frighted, you had bed lie there all Night, and come Home in the Morning. I dare not do that neither, fays Thomas^ my Mailer will be fo angry, 'tis as much as my Place is
I

worth.

Why then you mud get fomebody to come with you at the Town, fays George^ for indeed I can't day now. So away comes George and leaves him, and fets up a Run, as if he was bound to be back
again with the utmod Expedition. When Gecrge had got av/ay and was out of fight, healter'd himfelf, as he knew very well how to do

by

Podures and Tumbling, which, as before^ was a Part of his Trade > and having a linnen Habit in his ereat Pocket, dxQ^QS himfelf up in the Habit
his Skill

in

of
Habit of
a

MA

K.

3<?p

Ghoftor an Apparition, not in a Slirowd like a dead Body, but all in white, down to the Feet, and a Woman's Head-drefs upon his Head 5 and in this Poflure he places himfelf where he knew "Thomas would come. But before this, covering his Habit with his great Coat, he plac'd himfelf at the Village in fight of the Door where Thomas went in, that he might be fure to know v/hen he came our, and which Way he went, left he ihould take fome
other Way 5 and alfo to know who and how many he got to come with him. He foon found Thomas on his Way, for he came out of the Houfe and two Fellows with him in about an Hour So George foliow'd 'em at a diHance, 'till he faw them in a little Lane leading into the Common as before, and when he knew they could go no other Way 5 upon which, he run by another Way over the Fields, and got into the Common before them. l^he firft thing he did was to get into a little Thicket, where lying flat on the Ground, and out of Sight, he lay and hifs'd like a Serpen: molt frightfully \ This had its immediate EfFe6t, for ic frighted them all, and he heard one of them fay. It was the Devil^ and that he was come for Thomas to be fure and the other faid fo too, adding that he would go no further 5 this was enough for George^ for by this he knew they were no Champions that Thomas had brought along with him \ fo removing and gettirjg to another Place a little behind them, that they might not run back again, there he chang'd his Note, and then growPd like a great Dog, and thar frighted them again. Now having made this Beginning, he leaves oiF a little, and goes into the Common, and ftands in the middle of the Road juft where the Lane open d into the Heath j fo than he might be fure to be feen all in white, a little before they came out of the Lane. The B b
:

370
light
3

A
feme

S Y S r E
not

very dark, but no Moonmany, were feen j when coming to the Lane's end, they faw the Speftre, and no fooner faw it, but all three run away and cry'd out mod terribly. George had now his End, for he didn't defire to carry it on any farther 5 fo he kept his Pofl 'till he found by their l^ife they crofs'd
Stars, not

The Night was

the

Common
his

put off

farther off and out or Sight; then he Habit, and made the bell of his Way

to their Lodging; where when 'fhomas came, he found George very fedately ftanding at the Door fmoaking his Pipe. He bad Thomas well- come Home, but faid no more, not taking the leaft notice of any thing; but found that Thomas went immediately up Stairs, and threw himfelf down upon the Bed; and the next Morning Thomas was very fick. George in the mean time went home to his Mailer, and gave him an Account of the whole Tranfaftion, who finding his Engines work to his Mind, gave George farther Inftru61:ions ; which were in (hort, to haunt the poor Fellow Night and Day, and give him no Quiet, 'till he had manag'd him up to a Neceflity of coming to him (the Doctor) for Help, which was not long firft. 1 fhould have obferved that the Doftor or Cunning Man finding he fhould compafs his Ends upon Thomas y^cnlno'^^oY the poor Girl, and told her, that he had employed the utmoft of his Art and Skill
in her Behalf;

And upon my Word,

adds he,

my

have had a fatherly Concern for you ; and I have engaged fo many of the good Spirits of the fuperior Regions in your Favour, that they (always ready to do A6i:s of Beneficence and Kindnefs to diftrefs'd Mortals) have affured me that Thomas fhall marry you; ay, and fhall come and court you to have him too, as much as if he had not gotten this unjufl Advantage of you, or he
Child,
I

fhall

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fhall

MA

K.

371

have no Reft in this Life, nay he fhall have no Reft in this Life 'till he does. The poor Girl linil'd, and was mightily pleas'd, as you may well fuppofe, and purs her Hand in her Pocket, and gives the Dcftor half a Guinea for the good News. The Do6tor took the Money, but told her modeftly, that if he did her fuch a great piece of Service as this, ftie muft confider, 5?^. She underftood him, and told him, ftie had not a great deal of Money, but yet fhe had a rich Aunt, and other good Friends ; and Thomas need not and then fhe cry'd ha' us'd her foj for, that if again, ftie would have fcorn'd to ha' marry'd him, underftand you, Child, fays the Do6i:orj but now you muft not only take him, hut muft be glad he will take you? Yes, Sir, fxys (he. Well, fays the DoSlor^ and does your Aunt know this unlucky Story ? Yes Sir, fays the Girl, and the bid me tell you, {he will make a handfome Prefent to you, if you can bring it about. Well Child, fays the Do6tor, tell your Aunt, I will undertake to do it, if fhe will be as good as her Word. Indeed fhe will. Sir. I will bring it you, fays fhe; and nam'd the Sum, which was no lefs than twenty Pounds 3 and the Docbor, with an unufual Modelty, not craving any more, told her generoufly, that if he fail'd, he would have nothing more than fhe had given him already. This Treaty took up two or three Days, and in the mean time George haunted 'Thomas^ upon feveral Occafions: Nay, he could hardlv ftir out of Doors in the Night, but he fhow'd himfelf, fometimes all in White, fometimes all in Black; till ac laft 'Thomas comes to him one Evening: George^

[ays he^ dear George ^ if

you don't help me,

harrafs'd out

know
Wits. This

not what to do.

am

of

my

b 2

371

A
three times at

T S T E

M
the very

This Devilj if it is the Devil^ haunts me (o^ that \t gives me no Reft. Laft Night it call'd me again

my Chamber Window,

fame Voice, and three times over, juft as it did at the long Wall. ^ N B. George had cunningly got a Ladder in the I^ight^ and fet it up to the Fellow's Window^ and 'Went up^ and caWd him aloud^ with the fame hollow dead Sound^ as he did before. Well, fays George^ I am forry for ir, 'thomas-^ I v/ould have you fend for a Minifter, and prepare for another World, for I doubt you are not very long
.

for this World. But did not you tell x^t^ fays Thomas^ your Mafter could do fomething for me ?

Yes indeed, yi^ji George,^ I did foj and I believe he could, if you han't let it run too far, and if you han't done fome fad thing, 'Thomas: For the Spirits of the invifihle World, which my Mafter knows and converfes with, are all good Spirits,
*Thomas^ and they will do no nothing for you, adds

he, if you have committed Murder or Robbery, or any fuch thing; and therefore if that be your Cafe, do not let me carry you to my Mafter, for he can do you no good.

Thomas
cy upon

ftar'd as if

he had been bewirch'd.

as

MerI never

me! what do you mean, Brother

as

George^ fays

he^

am

Innocent

the Child unborn.

Life.

did any fuch thing in

ril let

my

Well, Thomas^ fays George^ if you fpeak honeftly, my Mafter know your Cafe, and if you will come to our Office to-morrrow Morning, you ihall have his Anfwer. Good George^ fays Thomas ^ don't put it off till tomorrow 5 what fhall I do? Why George^ the Devil will murder me to-night. What would you have me ^0} fays George. I'll go immediately, if you wiHj buc I doubt he is not ac home. How-

of

MA

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373

However, Thomas

prefling him,

away they go

the Doftor together 5 which was indeed \v\\z\George When they came to him, George inrrowanted. duces the young Manj and, in a word, tells hira the whole Story at Large, and implores his high fuperior Afliftanceto the poor didrels'd young Man, who was daily terrify'd and harrafs'd, to the danger of
his

Wits.

Bur, fays the Doctor, (jufl as George had been taught to do beforej I fear this Man has committed fome flagrant Crime, and fo the evil Sprits Hark thee Friend, have a right to purfue him. come hither to me, let me fee thy Hand; halt thou not committed Murder, or Treafon ? No indeed, Sir, fays 'Thomas^ never in my Life. Well, pull of thy Glove, fiys the Doi:or. Here, Sir, fays fhomas^ you may fee 1 an't burnt in the Hand. IVythee, young Man, fiys the Doftor, I don'c look for that 5 fo he examines his Palm. Well, fays Nor you have comthe Doftor, all's 'well here. mitted no Robbery or Felony } don'c come to me if you are Guilty of any fuch Crimes as you ought to be hang'd for. No, indeed, I han't, and't pleafe you, fays Thomas, Then the Doflror feels his Pulfe, and looks hinx full in the Face Here is fome Diforder, fome Guile here. Look ye young Man^ aflure your felf, if you have flolc any Thing, or committed any Crime, the good Spirits, Inhabitants of the invifible World, whofe fublime Influences I fhall apply to them for in your Behalf, and to deliver you from the Power of the evil Spirits which haunt you thus, will do nothing for you, if you are a Criminal > and more than that, they will certainly inform me of it, as ffc)on as I make my Application for your Relief, and tell it me as ihe llcalbn why they can do noching Bb 3 for
:

374
for

Y S r E

youj fo you had better let me know it beforehand. Indeed, Sir, and pleafe you, fays thomas^ I have never done any fuch thing in my Life. Haft thou ever done any Injury, fays the DoElor^
to any, for which thou can'lt'be thus plagu'd? indeed, Sir, not I, fays Thomas. Well, Friend, fays the Doior^ I enquire for your Service only 5 for I don't care what you have done, nor do I care to know it. But let me ask

No

you one Queftion more, and then I fhall be able to {peak for you in general, as a very innocent, honeft Are you willing to make Satisfadtion, or Perfon. Reparation, to any Body, or to every Body that you
have done any Injury to? Yes, Sir, with all my Heart, y^;;j thomas-y and Sir, adds he, I have never done any Hurt in all my
Life. All this while the

Dodor holds him by the Hand, and then feels his Pulfe. Look you. Friend, fays he, here is fome little Diforder here in your Blood, your Confcience flutters, and is a little difturb'd. Come, don't fend me of a Fool's Errand, for if thou doeft, I cannot only do thee no good, but thefe evil Spirits will tear thee to Pieces, when they know, as they will do, that I have fpoke for thee. Come, I'll ask thee but one Queftion more: Has there been no Love-Bufinefs between any young Girl and you, and fhe has broke her Heart, and is dead for you, and now pays you home for it, and plagues you ? for it feems you fay the Apparition had a Woman's Head-drefs on. No, indeed, Sir, fays Thomas^ I ne'er had any Fancy, but for one, and fhe is alive j I am fure I faw her feveral times fince this happen'd. Now the Doctor had him faft. Well, is there any thing between you, is fhe your Sweet-heart
and every

now

flill?

No,

of
No,
done.

M
the

A G

K.
we
have

37J

and'c pleafe you, fay% thomas^

Do5lor^ What have you done? But however her, have you? the Dodfor^ I muft own that is not a fair Queilion, fo I don't prefs you to anfwer me. I hope you have done the Girl no Wrong,

Done!

fays

you han't lain with come, Thomas^ fays

if

you have, you

fit

fay

you
till I

will

make Reparation.

my Study, and you have been Honeft, I fliall ferve you, I don't doubt} but if you han't, I ihall come back, and tell you all you have conceal'd, without giving my {qI^ the Trouble of asking you. Here 1'homas began to Hare, and look frighted. Why, Sir, and't pleafe you, fays he^ muft 1 conCome,

down

there,

go

into

if

every thing? no, Thomas^ fays the Doior^ I don't ask you to confefs any thing; I'll come back prefently, and tell you, as well as if you told me your felf. Ay, but then. Sir, fays Thomas^ you fay, if I don't tell you every thing firft, then I ihall get no Help afterwards ? That's very true, fhomas^ fays the DoElor gravely^ I do fay fo; and therefore, if you have any thing to tell me before I go, let me know it; but I don't oblige you to tell, you may do as you will; if you have any thing to fay, tell me; if not, tell me. Why, nothing. Sir, but about the Girl^ a little.
fefs

No,

Pulfe

thought fo, when I felt your you fo ? fays the Dodor. I warrant you, ye have lain with the poor Girl now, and it may be got her with Child is that it? I'm afraid {o^ indeed. Sir, fays "thomas-, but it was but twice. Well, fays the Do6lor^ you drew her in, I dare fay, by promifing to marry her, didn't you ? I think you know every thing, fays "tbomas ; inthere

Why,
:

now^

didn't I almoft tell

deed,

'tis fo,

Sir.

b 4

And

irS

Y S T E

And then, fays the Do^for^ when you found the poor Girl was with Child, you difappointed her, I
fuppofe ? Yes, Sir, fays I'homas'^ there's no hiding any thing from you, \ think. Well, T'hom^s. fays the DoBor^ but what fhall I

you now? for unlefs you make this poor fome Satisfaftion, there's no faving you. Where is fiie? you fay ihe's alive, it feems.
do
for

Girl

Yes, and't pleafe you^

don't live far off.
6lor,

file's alive,

fays 'Thomas^ fhe

?

Well, what muft be done, "Thomas What, would you marry her?

fays the Dowill that give

her Satisfa6tion, Thomas ? Yes, and' t pleafe you ^ I'll marry her 5 and I'll fend for her jull now, fays Thomas. What, and marry her in the Dark? fays the Do6lor : that won't do, Thomas. Why, Sir, fays Thomas^ I'll marry her over again, by Day-light.

No, no, Thomas J fays the DoUor^ we won't break through the Laws neither. I'll tell you what you
Send for the G'lrl^ and let me hear her Story, and what fhe demands 5 if marrying her will do, Thomas^ and that will fatisfie her, you fhall fign a Bond here to her, to marry her to-morrow
fhall do.

Mornings and then

that haunted you,

proted you from the Devil with my other Man Will, to-night, and I will anfwer none of them will dare to haunt you in my Houfe.
to

you

fhall lie here

With
if

all

my

Heart,

an''t

pleafe you^ fays

you

will promife

me,

I fhall

Thomas^ not be haunted any

more
I'll

afterwards.

Thomas^ fays the Doctor^ to fecure you, Figure for you to-night, and I will know if thofe Voices and Spe6lres were upon her Account, or no 5 and if they were, I will anfwer for it, you fhall hear no more of them after you have marry'd her J
caft a

Why,

of

MA

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377

her; and if they were nor, you flian'c be obh'g'd to take her 5 that's a fair Propofal, Thomas. Nay^ Mafter^ an't pleafe you, fays Thomas^ I think I (hould take her, that's the Truth on't j and rU e'en have her, 7//^/;^/^, whether I am deHver'dor no, fince you fay 'tis juft, and I ihould do it. And, hefides Mafter^ fays "fhomas^ fhe is a good honell Girl, and loves me too mainly, and flie'il be a good Wife: I'll e'en take her, Mailer, for better
for worfe.

you fpeak honeftly, fays the Do5lor. Now I warrant you the Devil will haunt you no more, if you take her; but you have

Now

I like you, 'Thomas,

been but a kind of a Rogue to her before, I underHand. Upon the whole, the Doflor heartens him on, the young Fellow is eafy, and the young Woman is fent for; and in the Morning they were marry 'd, and had a great Wedding- Dinner near the Do6i:or's Houfe; fo that all was done to the Girl's Mind, and the Conjurer's too. For the Dv 6bor had two Gunieas o^ Thomas^ for delivering him from the Devil^ (Who could do it cheaper!) and twenty of the good Wife's Friends, and the Lady that gave the Money thought it wtry well beItow'd.

you

This Management of the Afagiclan, ferves to let fee, with what Art and Dexterity thefe Men play the Do6]:or with our ignorant People; and well they deferve the Name of Cunning Men\ and
is

the greateft Part of the Magick they are fo this is the chief End and Aim of this Relation, to let the Reader into the Cheat of Here were two Fools manag'd by one cunning it. Knave; yet both of them are ferv'd. The Knowledge of their Story, and the way to do them both Juftice, is pick'd out of their own Mouths; yet they are brought to do one another Juftice, and
as this

Mailers

of,

believe

378
believe

A
'tis all

T S T E
*,

M
And
here's

Manj

he

gets

done by the Magick of the Cunning their Money, and they come

both off thankful into the Bargain.

not an Ounce of Magick in it all here's no dealing with the Devil in ail this. 'Tis nothing but a Bite^ a kind of a Juggle j a Devil and no Devily a Dodor no Conjurer, a Vifion without a Spirit, a Dance without a Fiddle 5 and in a word, here was For what he did, Craft, but no Knavery neither: ended in doing a poor injur'd Wench Juftice, and bringing a young impudent Fellow upon his Knees, making him take the Woman, not indeed for the Fear of God, but for Fear of the Devil. This Account of the Do6tor, or Cunning Man, may ftand upon Record, as a Specimen of the Magick which we have now generally pra6tis'd among u&i or if you pleafe to take it as a Specimen of what is at prcfent put upon the World for Magick. For as to the Real Black Art, or Dealing with the Devil by way of Compad, Intercourfe, Witchcraft, and fuch like, we find fo little of it left, that we have fome rcafon to fay 'tis quire out of Ufe, and we have heard very little of it in this Part of the

World Not

for

many Years.

we are much better than our Anceftors, nor have we feen any thing in the Manners of the People lefs addicted to Sorcery than formerly j but
that

Cuftom

has

made

Men

turn Magicians to

them-

felves, we feem to carry on our Correfpondencc with Hell fingle handed, and by a kind of immediate Intercourfe > fo that we want no more the Help of the Magician^ whatever we do of the Magick. And here I think the Magick it felf being as it were brought to a Conclufion, the Hillory of it is juftly The Arts of Hell are at a Conclufion alfo. now no more carry'd on by particular Inftruments, and by way of ProfefTion j the Black Art is at End 5 the Devil having no more need of the Magicians,

has

of

MA

K.

375^

has drop'd them, and manages his Affairs himfelfj and the Magicians having no other Accefs to the Devil^ than what is Imaginary, and carry'd on by meer Legerdemain, whatever it was formerly, their Number is decreased, and in a manner worn off by Time 5 fo that you have now nothing left but a few Jugglers, Cunning Men, Gypfies and Fortuntellers. In ihort the Trade is decay'd, and we may fuppofethe Managers of the Black Negotiation have turn'd their Hands to other Employments.

CHAP.
Of raijing
ower

VI.

the Devil by Magical Operations ; whether the Magicians really have fuch a

or no^ afid if they have^ ^ujhether it is ferfornid as an Art^ and by the Confe-

quence of Magical Experiments^ or whether it is by Concert and mutual Confent^ between Satan and the Magicians.

RAifing
gick'y

the Devil has been thought by to be a Branch of Witchcraft rather than

fome

Ma-

and then it {hould not be mentioned in this Places but the Point is not fully decided. It fecms both the Worthy Profeffions have pretended to it, and perhaps both have attained to pra(S:ife it, and fo it may be reckon'd among the Occult Sciences, in common to the Praditioners of boch Kinds, and then may be properly treated of in which part of our Undertaking we pleafe. It is a kind of a vulgar ExprefTion, and has not much Propriety in it, / mean that of raifing the Devil for the Devil is not rais'd, he is rather brought
-y

down.

As

his

Abode

is

exprefly faid to be in the

upper

38o

rs rE

upper Regions, and his Principality is in the Air, he is not fecchM oar of the Earth 5 and as fomc have thought with the ftamp of a Foot, as if he iodg'd under u^ and we knock'd for him, as the fick Body knocks upon the Floor for the Nurle to come up Stairs, and fpeak to him.
Satan certainly
inhabits.
is

not far out of Call, tho'

in

'tis flill

fo meting doubtful

what

particular

Element he

(fay I) becaufe then he I. Not in the Earthy would be impower'd to fhake the World with Earthquakes, overturn Cities and Towns, and give Mankmd perpetual Didurbances, and perhaps would be oblig'd to do fo as often as he mov'd from Place to Place. Nav, it would feem neceflary that the Earth,

notwith Handing

his fpirituous

Nature,

mud

fuffer

fome Convulfions, Diflocations, and Openings, or fome or other Diftortions, every time an old Woman had Occafion to fpeak with him. t. Not in the Sea: this is apparent by the Devils o^ Gadarene^ who befought Chriffc not to fend them away into the Deep. It feems they have an Averfion to the Water, and that therefore Inllindtled the Herd of Swine to run into the Sea, to deliver themfelves from the Devil^ fuppofing he would leave them when they came there. But the Hogs it feems were not fagacious enough to find their Way ouc again, or to conlider that before they went in,
l^uke
3.
viii.

?i, 33.
in the Fire-,

Becaufe that Element is appropriated for their final State, is to be their Prifon, and the Place of their Punifhment> and as they have at prefent an Interval for A6tion, fo they

Not

mull have a Medium of Space for their Refidence during the time of A6i:ion. 4. It muft then be in the Jir^ or airy Regions; and as we have reafon to believe that they are not confined to the Atmofphere of this Globe the Earth,

of

MA

K.

38,

Earth, which compar'd to them, their Numbers, and the Extent of their Operations, would be bymuch too narrow a Place for them, too much prefcrib'd and limited, and give them no room for A6lion in proportion ro themfelves> fo T am willing to allow Satan to be in Capacity, (at lealt able) to vifit all the Atmofpheres and Spaces in the immenfe Wafte, whether of habited, habitable, or uninhabited Bodies 3 and whether in thofe we call Planets, or fuch Bodies as we have no Name for, becaufe no Knowledge of. Thus the Devil cannot complain that I have not given him room enough, fince I have deny'd his Locality to no Place but Heaven^ where he cannot come, and perhaps does not now defire it, and the other grofs Elements which could not contain him. The Devil being Refident, chiefly at lead, in that invifible World, the Air, and which we particularly call the World of Spirits, our bringing him out into Company is very unworthily call'd railing the Devil for how can that be rais'd up, which is already not below?
-^

However,
call things as

if

we

will talk intelligibly,

we mud:

other People call them, and fpeak of them as other People underftand them, that they may know what we talk of, and know how to think upon what we fpeak to them about. Having therefore no other way of exprefling it, you mull: be content to hear me fpeak of railing the Devil^ tho' ac the fame time I tell you 'tis Nonferife in the very Terms, and contrary to Nature. But to hold you no longer upon fettling Preliminaries, the Point in liand is, Can the Magicians who we are now fpeakingoF, raife the Devil^ or can they not ? Can the Alagick Art perform this high Operation, is it in the reach of the Profeflion, and is Satan fubjeded to it } is he obliged to come

when
4

38i
when he
is

A
Command
us'd, fuch

YS T E
when

M
Words of
Methods

calPd,

fuch and fuch

are given out, fuch and fuch

and fuch Words repeated ? is he rous'd, as the Keeper rouzcs the Lions in the Tower^ diilurb'd from his Abode, and oblig'd to come away ? or as the Huntfman unharbours a Deer, by his Horn

and

his

Hallow

If the De'vil is under this Neceffity, and is thus at the Summons of every Glafs Trumpet, as we may call it, that every Scoundrel rafcally /7>^/r^-(r<^/^r and Circle-maker can fetch him up, when they think fitj I muft fay, I think Satan is no free Agent; He is very far from being a Prince, and a Prince of the Power of the Air. Nay, there are fo many rational Objections againfl it, fo many Difficulties, Abfurdities, and even Impoffibiliries in it, that I think there is hardly room for any farther Difpute about it ; the thing has nothing in it rational, or agreeing to common Senfe.

But how

is

it

done then

for that

it

is

fo,

and
does

that the Devil does appear,

when

they

call,

come, when he is fent for, and that by the meaneft of thofe Creatures who have thofe Dealings with him, is not to be deny'dj nor never has been deniable fincc the Witch of Endor\ Days, nor will it want Confirmation on many Occafions fince that Did not fhe put it to Saul^ who he would have her bring up? intimating that fhe could bring up whom fhe pleas'd, even the Devil himfelF, if he wanted him. It muft be then by Concert and Agreement j for if the Devil can't be forc'd out of his Den, if he is not conjur'd up, as we call it 5 he muft be invited in a friendly manner, and prevail'd upon by Entreaties, or expeded by Agreement > and in both thefe Cafes 'tis much more ageeeable to our Underftanding, and we can conceive of things with more Propriety.

much
Either

of

MA

K.

583

Either he is invited by Entreaties and Petitions, importun'd and earneftly defir'd to come j and this is a kind of Peculiar 5 for that it is a Reality we have
I fay, 'tis peculiar to thole to doubt. Countries where the Devil is worfhip'd as a God, where they bow the Knee, and, as the Indians call
it,

no room

him as a fupreme Power. That he fiiy O to willingly obferves thefe Summons, and comes when they defirc him, is eafy to fuppofej as he is a politick Devil, and wilHng to preferve his PofTeflion a-

mong them, willing to be worfhip'd and ador'd, as he mod obfequioufly is upon thofe Occafions, and which he in a manner triumphs over his Maker by, as if he had gain'd a Victory, had conquer'd thofe Parts of his Dominions, and taken them from him by Force. Or on the other hand, he is oblig'd by Contradt, between himfelf and thofe Infernal Merchants that trade with him. I fay, he is oblig'd to come when they have Occafion for him^ and in this cafe he mull perform his Promife, or elfe he would not maintain his Credit, and would not be trufted again. Thus, in one, he is bound to come as he is a cunning Devilry and knows his Inrereflj and in the other Cafe, as he is an honell Devil, and keeps his Word 5 tho' the laft is fubje6t to many Breaches andFalfifications, and he is not always as good as his

Word

neither.

All the Difficulty that lies before us here, is, how he makes his Bargains. Witches nd Wizards, they tell us, fign Contrads, let him prick their Hand5, and fign with their Blood 5 Hellilh Doings ! buc I do not tell you I give anyCredic to them. But the Magicians^ who, it is luppos'd, arc Perfons of a fuperiour Dignity, feem to ad: upon a better foot,

and by the Help of what they call Art 5 have to do with him in a fuperior Way 5 what that Way is, and what Art it is to be caird, that brings the
Affairs

384

A
JBoreman would

S Y S r E

M
is

deny it, and Dr. you he fcorn*d your Words 5 he raifed no Devil^ he had to do with no evil Spirits, he dealt with no fuch Cattle 5 but on the contrary, that he laid the Devil when other People raifed him 5 that he cured Houfes that were haunted, and turned the Devil out of Doors when he was got in 5 all which I believe as ftedfaftly as I do that St. Dunftan took him by the Nofe with a pair of red hot Tongs j or that St. Francis would have nothing to do with him, when he appeared to him in the Shape of a Bag of Money; or that Si. Ignatius refifted him, when he tempted him in the Shape of a naked beautiful Lady. Where, by the way, if the Legend Makers of the
have told

Affairs of Hell into fuch a great Queftion before me. is true, the Magicians It

Management,

the

Romip Church

could prove thofe two Paffages to be true in Fa6b, fo that we could no more doubt them, we ihould have much more Reafon to take thofe two Perfons for Saints than ever I thought we had. It mud be confefs'd, the thing would be rare in itfelf, to fee a Pried kick a Purfe of Gold upon the Road, and not think it out of his worth his while to take it up: So, to fee a young

Way

Lady, beautiful and charming, offer herfelf to a Prieft, and he turn from her, as Jofeph from his Miftrefs, ]ookM a little more Saint-like than I muft own I fhould expe6l from any of the Tribe, efpecially on the Roman Side of the Queftion. I hope our own Church has abundance of fuch Saints among the
Clergy, tho' I acquainted with
to be a
all

may not have the Honour many of them.

to

be

But thefe Men of Art can raife him 5 that feems Truth too folid to be deny'd; and I muffc not hazard my Reputation fo much as to oppofe
the old

Women
:

that have feen him, or dream'd

I

they faw him

So that

mufl take

it

for granted,

that

of

MA

K.
it

385
no more

th^t they can raife him > tho' I believe than I do that Dr. Boreman could lay

him when

other People had raifed him, which 1 take to be whimfical and ridiculous. But fuppofing then, for Difcourfe fake, that they can raife him, as they call it j What is it^ and how
is it

done ? As to what
5

it

is,

I
is

take

it

to be

no more than

this

that the De^'il

to

great

him Wifdom feems meet^ to alfume a Vifibiliry, and pton fuch a Shape or Perfon as he and the Magician agrees upon for the prefent Purpofe. This bemg granted, two Things neceffarily follow: 1. That the Devil and the Magician really corfy'd
2.

pleafed, at their Defire figniin fach manner as to the Magician in his

refpond.

That the Devil was

prefent before,

only not

vifibly.

//?, That the Devil and the Magician correfpond:By Correfponding mud I think be undcrftood that the Magician knows where Satan isj

that Meafurcs are concerted between them, how to converk^ 5 as was the cafe between him and Alhrahazen^ of whom already 5 and that by thefe concerted Meafures, he can ask the Favour of Satan as often as he pieafes, to make himfelf vifible for fuch or fuch an Occafion, as at that time prefents.

of Some

thisitfhould feem, according to the Opinion Icariied in this Wifdom, that thofe Magicrans that are eminent in their Pra6tice, have fome Devil or other always with them, vidble to themfelves, tho'invifibleto others > and that they both fee and converfe with them conrinually. This is very rational to believe, and is what 1 take to be that which the bcripture means by having a Familiar Spirit 5 and that Menajfeh had fuch, the Text is po^ c ficive
2.

By

A
Now

SYSTEM
On

that tbefe Men or Women, whefitive in. ther Magicians or what you pleafe to call them, can defire the Favour of their Familiar or Secondary Devil^ to afiume a Shape and put on ViUbihty, I make no queflion of j it feems to be no great matter, and to have no great Difficulty in it. the other hand, thefe feem to be the only People that can raife the De^uil j for how fhould any body elfe do it upon fuch common and ordinary Occafions, if he was not at their Elbow ? how could they call him with muttering over a little Gibbcrilh, and talking it in Whifper too? The Devil is not Omnifcient 5 he cannot, at the Diftance of his airy Dwelling, know the Thoughts of the Agent, or fee the Circles and Figures he draws ^ he muft therefore be invifibly prefent with him, can fee his Circles, Croflesand Figures, and all his Motions, whether publick or private j and I infift upon it, that none can raife the Devil in this manner but fuch Men as thofe, that have a certain and conftant fntercourfe with him. I do not fay that the Magicians have this Correfpondence with him, nor do I fay or believe that all of them can bring .9^/^;/ into

Apparition when they pleafe 5 but this I do both fay and believe, that thofe that can or do thus raife him, .as we call it^ do it by this Means, and have fuch a Correfpondence and Intimacy with him, and that it can be done by no other. All the Notions which we can have of the Devil^ founded upon the Scripture, or upon Reafon, feem to jullify this Opinion > for unlefs we fhall allow him to be Infinite, Omnifcient and Omniprefent, (and that would be to make him a God) we cannot make it rational that he ihould be commanded into Vifibility and Adtion jufl; when we pleafe. If he is confin'd to Locality, if he is any-where, and that Any-where is Some-where, then he mult have

of

MA

K,

have fome fettled Intelligence eftablifhcd between him and Mankind for the carrying on his Bufinefsj and this muil be carried on by the Agency of fome Spirits, it cannot be by Voice only, by mecr Whifper and Suggeilion, if he be not prefentj for tho' it may be true that Spirits converfe without the Help of Voice, yet infernal Spirits cannot a6l, as the Infinite Eternal Being abs, namely, by infinite extenfive Knowledge j they muft converfe by the fnftrumentality and regency of their Perfons it is true it may be imperceptible to human Sight, and it is fo 5 but there is not the lefs Reality in their Agency, for that there is not the lefs Perfonality nor Agency of Perfons or Places on that account; for That may as really be that cannot be perceived
:

to exift, as That which is vifible. ftand clear Magick, and fland clear Magicians > for if the Magician can raife the Devil^ he muft correfpond with the Devil-y and if he correfponds with the Devil^ he muft have a Familiar j or how does he do it? The Devil muft either be always by him, or have an Agent Devil in CommifJion always attending him, and always ready to ad:

Now

as he

ftiall

diredj a Deputy Devil under Orders, and

as

inftru6led to a6t for him, and to perfonate either

Occafion prefents, or as the It can be no otherwife, not the Devil himfelf can a<5t upon any other foot. All we have to fay for our Magicians is, to hope that what they have to fay for thernfelves may have fome Truth in it j namely, that they deal with Spirits, but that it IS with good Spirits, not with the Devil^ or with evil Spirits j and this we have only their own Words for j we cannot be fure it is fo, nor will I venture to fay that we have a great deal of Reafon to believe them 5 at leaft there may be room to doubt the Truth of it, i I
Devil^ or other Shape,

Magician

pleafes to direft.

Cc

A
I

SYSTEM
for
at

would rather advance

no
Spirits

them what
all,

I
is,

have
that

much more Reafon

they deal with

to believe, and

that either

good ar

bad 5 for if I fliould once entertain a Belief that they really confuited with any Spirits at all, I ftiould be afraid they were Devils 5 bccaufe, as I have faid that I believe the Devil would not be at their Beck at every Turn, fo often as they have Occafion for him \ fo I am lefs oF the Opinion that the good Spirits would be called backward and forward on their trivial and frivolous Errands, nor is it rational to
believe they fhould. If then they have any Spirits, I doubt they areZ)m/r,

not good Spirits 5 bur my more jult^fiable Opinion, and which I think is really well-grounded, is, that moft, if not all of them, who pretend to this Converfe with Spirits, have no Knowledge of, or Correfpondence with, any Spirits at all > but that all the Cant of their good Spirits, the Inhabitants of the invifible World, and their Intelligence with them is a Cheat, a meer Cheat and Delufion, toabufe the ignorant world, impofe upon the weak, and if poffible gain themfelves a Charafter and a Fame of Knowledge and Wifdom, in order to pick Pockets, and get Money. How many Tricks do they play with Mankind! how many Frauds do they put upon us under how many Sham- Appearances do they juggle with us! 'Tis plain, when any fublime Doctrine comes to be difcufs'd by them, they are all in the dark> they neither can conceive right themfelves, or teach us how to make a right Judgment of any thing, but appear to be empty ignorant Creatures themfelves who have, like Jacob Behemen^ got a high Cant of myftick Language, Words without Meaning, and, as I faid before, valued only for their being unintelligible, and that entirely foj and very parti!

cularly

of

MA

K.

389

cularly too, for that they are fo put together, that not only no body that hears them can underr

ftand them, themfelves.

but that they do not underlland 'em

This certainly is the juft Chara6ler of moil of the Magicians we meet with in our Times 5 what may have been formerly, or what may yet be, where the Devil has really a Correfpondence with any of thefe People, and if there are any Alhrahazens alive, I will not determine 5 but then, 1 fay, either thefe mult have a more than inrimatc Converfe with the De^ *vil perfonally, as Ali had, or they mull do it by way of Familiar^ by a conftant attending Agent 5 and then they are no more Magicians, but Necromancers^ and downright Dealers with the Devil and this is not what we are talking of, it not what they pretend to, nor is it really in them. To bring it then down to the Cafe in hand, I mean about raifing the Devils the prefent Queftion is of two Parts, Firft^ Whether the Magicians have a Power to raife the Devil^ that is, to produce an Appearance or Apparition of the -D^i;//. This, I fay, I will not deny 5 only that then I fay, they are no more Magicians, but Witches, Wizards, Necromancers, or what elfe you pleafe to call thofe People that have an immediate Converfation with the Devil. Secondly^ Whether, if they can do it at all, 'tis done as an Art^ a Syftem, for the Pradice of which there are Rules and Methods, which being learned by others, enables them to perform the fame thing, as an Operation, whether mathematical or otherwife ? and this I think I may venture to deny 5 becaufe I think it fubje6ts Satan to fuch a Situation of Circumftances, as are ipconfiftent with all the Notions we have of him as a Spirit, as a powerful unlimited Seraph, a Prince of the Air, and rvho fcxcept where his Maker has limited and pref ibt:
-y

:-

c 3

airr.)

390
him)
all
is

A
human

SYSTEM

placed in a Station inconceivably fuperior to Influence or Operation. To talk of fere wing the De'vil up into an Engine, thac like a Jack in a Box he may be brought out and fhewn for a Sight to the People whenever a Conjurer thinks fit, or to be fhewn like a PuppetShowfor Two-pence a-piece, I muft needs fay, this is really difhonouring the Devil himfclf.

What may be done by Concert and Agreement between the Devil 2in(\ them, is one things but to talk of bringing him out by an Art or Invention, (o that, as I faid before, the Artifts may call him in, or call him up, when they pleafej this would be raifing
indeed, in the very litteral Senfe of the Word and may be, for ought I know, what was the true Meaning of the Expreflion at firft. And I muft obferve here, this raifing the Devil is an old way of fpeaking, and was formerly much more in ufe among us than it is nowj for 1 am not yet determined in the matter fully, whether it be a Fad or My Opinion at prefent a meer proverbial Speech muft neceflarily be for the latter j for as to raifing him, 'tis, as I have faid already, a piece of Nonfenfe, becaufe (i) it intimates that he is fctch'd up ab inwhereas I have given many ferisy from Below 5 good Reafons to move you to believe he is already and, (2) Becaufe I can rather Above than Below give you many more to prove, that if he was Below, that is to fay, in Hell^ in the bottomlefs Pit it felf, as we have too much fancy'd he is j all the old Women and old Witches, and all the Prayers in the Parifti, read backward, all the Circles and Figures, all the Paw-waws and Conjurings in the World, could never fetch him out again j 'till He comes, who has the Key of the Bottomlefs Pity and 'who JhutSy and no Man can open.

him

We

of

A G

K.

We are
of

391

told that St. Peter gave our holy Father

St. Angela the Keys of Heaven-, but I doubt he has not the Keys of t'other Place tooj if he has, he has been but a forry Jaylor, for the Devil has been abroad thefe four thoufand Years to our Knowledge, and continues Hill at large j not a Conftable can take hira up, even a Scape IVarraut

cannot apprehend him. As he is then at large ^ tho' he is a Prifoner too in one Senfe, but as 1 fay the Devil is at lan^^e, he is then a free Agent as to us, he goes to and fro^ in or throughout the Earthy and vjalks tip and down therein^ Job. i. 7. He has free Liberty o't Egrefs and Regrefi^ can go and come, when, where and how he
pleafes.
I mufl plead for Liberty^ you (qq^ tho' it be for the Devil. It has pleafed his Maker to give this roaring Lion Liberty to go up and down, fecking, t^c. and how came he to fell or lofc that Liberty ? came the Magician to be the DeviPs Jay lor, that he fhould have him in his Cuftody, to call hitn out when he thinks fit? If it is fo, 'tis a voluntary Confinement, and the Devil finds his Account in it, or he would never fubmic to it 5 fo that it mufb be by a Confent of Parties, and then we come into the Road of things again 5 that. is to fay, that the Devil may confent to appear v/hen he is fo and fo, and for fuch and fuch Purpofes, required 5 but this is quite another thing than what the Magicians are faid to do J I muft therefore give it againli: them. The Devil is not to be raifcd by Art j no Magick, no Conjuring, no Circles or Squares, no Prayers read backward, no, or forward either, will bring him out, unlels he pleafes, and finds it for his Purpofe. If he comes at all, he comes of himfelf, and about his own Bufinefs, or by Agreement with his own Domefticks, fuch as old Mother of Endor^ c 4 or

How

A
or

S Y S T E
with

Mother Lackland of

actual Confederacy

Ippwich^ or fuch as he is in but as for your Preten5

ders to Art, that they can raife him, and lay him, fetch him in or fend him out, 'tis all a Cheat, and

the Magician has this to be faid in his Favour, that he really is not fo intimate with the Devil as he fays he is.

CHAP,

VIL

Seeing^ as the Magicians preteitd^ they do not T>eal with the Devil, or raife the Devil, Who it is they do 'Deal withy how is thetr Correfpondence managed^ and why do

they "Deal with Good Spirits^ rings and the Black Art ?

by Conju^

THERE which
:

remain but two Qiicftions then, have any Difficulty in them, to fpealc to in this Affair of Magickj the firft is the natural Confcquence of what is faid before 3 If the Magician cannot raife the Devil^ who and what it is he does raife? for we will have it that he has Spirits about him If they are not evil Spirits, as he will aflert in his own Defence, what Spirits are they, and by what Power or Influence does he maintain fuch a Correfpondence among the Intelligent Beings of the invifible World, as to procure rhofe fuperior Angelick Creatures to appear upon Earth, either at his Requell, or upon fuch Occafions as he reprefents to

Difficulty, I had almoll faid Abfurdity, in this Part, for us to come into it, as the Magicians pretend to dcfirej they would
-'

them ? There is too much

have

of

MA

K.

393

have us believe that all they do is by the Aid aixi AfHftance of thefe happy Intelligent Beings, that they, upon the meer Principle of Affection to Mankind, and meerly from their Beneficent Nature and Difpofition, are ready at all times to af-

Agent or Servant the Magician^ in of Chariry, Kindnefs and Benevolence to their Fellow-Creatures. the Magician by this puts a great It is true, Compliment upon himfclf, and fuggefls that he is himfelf a general Bleffing to Mankind 5 and that as fach thefe Generous and Beneficent Beings fingle out them (the Magicians) as the proper Inftruments of their Kindnefs to their Fellow-Crearures; and that they even could not a(51:, at lead not fo fully atid effe6tually5 without them. That therefore it is, thofe fuperior Beings are pleas'd to converfe with thefe Magicians^ and communicate to them a fuperior Knowledge of things, making them ufeful to Mankind, and giving them a Reputation for their Wifdom, that fo the div^ flreifed People may apply to them for Affillance, Diredtion and Counfel. But then the fecond Qucftion i'^. How do thev converfe with them, by what means do thofe good Spirits come to know when the Magician has any thing to be aflifted in, and in what manner do they claim or defire their Affiftance? Now the Diffi' culty of this Queftion raifes a Doubt almoft-4111anfwerable againft the Truth of the Magician*s Anfwer to the firft. They tell us they converfe with the good Spirits of the invifible World That they would have us take as a firlt Principle, a Poftulatum that ihould be granted i tho' 'tis pretty much to ask too; but to oblige them as far as with any colour of common Senfe can be done, let us fuppofe it, tho' f ean by no means grant it. Hue
fift

their faithful
a6Vs

doing

3P4
together
1

A
verte carry'd
?

S Y S T E
it

M
them

But how then is on?

It

In a

manag'd? How is this Conword, how do they come

to thefe Spirits for

muft be

either,

By the Magicians applying Advice when they want it.

2.

Or by Or

the Spirits ofBcioufly coming to

their

upon fuch Occafions, of

nefs.
3.

own mecr Good-

Spirits muft be always prefent, fpoken to, and converfed with, withand out calling, or without leeking to be call'd. I mull be lb plain with our Magicians^ as to fay, that 1 do not Tec how either of thele three can be made out by them j nor yet how they can defend themfelves from the Charge of Diabolick Magick, unlefs they make out all the three, and that very

thofe

good

to be Teen,

clearly too.
I. As to Magicians applying to thefe Spirits for Advice and InteUigencej this I know is their Pretence, this they all alledgej and when the poor ignorant People apply to them, they make a great deal of Ceremony with their Circles and Figures, with Magical Books, Hebrew or vfr^^/V/^ Chara.

muttering of hard Words, and other Barbarifms innumerable J Juft, in a word, as the old Necromancers do, when they confult with the
ters,

Devil.

Now, is there any thing of all this requifite in order to converfe with a good Spirit ? did the Prophets of old ufe any thing of this Mimickry, when they went to enquire of the Lord? If they would have their Art be caird the Sacred Science,
and

we muft believe that they converfe with Heavenly Beings, what need of all thefe Amufements, thefe Conjurings and Paw-wawings? Will they make us believe that the good Spirits are to be us'd as the Wizards and Witches ufe the

of

MA

K.

39y

the Devil? that they are to be brought down by Mutterings and Conjurings, by Poftures andDiftortions, or (as our Dancing- Mailers talk) by Grotefque Characters ? This would do very little to oblige our Reverence, Nor to me, would it look like any thing but talking to the Devil. to put an Amufement upon the it is done ignorant People that come to them, and to give a Soleminity (as they call it) to the thing, then 'tis evident it is done to cheat them. For what Occafion could there be for fuch things, if they were really about to converfe with the exalted Spirits of a heavenly Kind, and Inhabitants of the invifible

Regions?
It is manifeft they apply to their invifible angelick Spirits, juft as the other fort of People do to the Devil. Their Ceremonies of Addreft arc much the fame, and when the poor ignorant Stranger fcems furpriz'd at it, they tell him he fhould not fear, for they are not going to raife the Devil granting clearly that there was good reafon to fufped: it. If they are Honefl, why then will they not tell us the reafon of all thcfe Barbarifms? What Caufe, and what Necefficy, when they are applying to Heaven, to a6t juft as thofe do who apply to Hell? Let them examine Hiltory or An-y

tiquity, nay let them examine Nature 5 are the Application to God and Idols the fame? The Devil may mimick the Methods of the beft Service, and feek to be ferved in the fame manner as his Maker 3 but we no where read that ever the Servants of God mimick'd the Devil 'till
-^

at that eminent Time, when the Prophet Elijah brought himfelf and the Priefts of Baal to a Teft for the Truth of their Worfhip,

now. Let them look

39<5
fhip,
flijp'd:

A
and

S Y S T E the Reality of the God

M
they

wor-

Idolatrous Priefts began their Pagan Rites, their Sacrifices were alike j that was appointed by the Prophet, becaufe they fliould not
lay but their

The

Idol Devil had equal Honour done the true God had, in a Proportion. But when they came to the Service of the Priefts, the Idol-Priefts us'd their Exorcifms, their Conjurings, their Ecftafies and their Barbarifms, leaping up upon their Altars, and dancing to themfelves with Knives, ^d.^ then cutting their

him,

as

and the

like.

truly reverend Prophet came to begin the facred Office, and the Apparatus of laying the Sacrifice upon the Wood was fimply performed > what d\6 Elijah? nothing, but in a folemn manner, and in the Audience of all the People, ?ind in the \ ulgar Tongue, that they might all liiiderftand what was faid, and with a loud Voice, to hear him, and to c?X\ upon the True God giorifie himfelf in the Sight of the People^ and God d'd hear him, and magnified his Power accordingly_, t^ the Convidion of the People, even |Co the Conviction of their Senfes. Bring this down to our Cafe now. Here is a fet of Men pretending to confult the good Spirits, Inhabitants of the fuperior Regions, and who dwell in the angelick World, where-ever that is. To thefe they give all the adorable Names they can devife, in ftrange and Outlandiih Terms, and advance them in their Notions, that they may raife the Regard of their wondering, but ignorant Admirers. When they have done all this, they apply to them juft after the Pattern of the Wizards and Necromancers in their enquiring of the Devil^ with Mutterings and Whifpers, with hard and exotick
.'

But when the

of

MA
but fuch

K.
^f

exotick Words, and unintelligible Speeches-, as the good Spirits did not underibnd Enf.'(^ well as Arah'ick and Hebrew^ or as w--

unmeaning, unfignifying DevH- Lafigi' of their own forming, witnout. -

'

i
'

r.,v

.i

Uiage
up-

among Men,
on
it.

as

they pleai

be rfconcrd to the converling Intelligent and B Jieficenc Beings, who partake of the Heavenly Nature, and are always inclined to do good to nkind, who afTift the Indigent and DiftrefTed, and pioteb thofe that arc in Danger, direct in Dijfficulties, and are ready on all Occafions 'o do good Offices and Ads of Kindnefs to every one? How are they thus ready and beneficent, if they are thus to be cali'd out of their happy Abodes, like Devils^ with Spells and Conjurations, with Necromancy and Wizardilm? Were they fuch blelTed, bountiful, and ben'- fi cent Beings, and io ready to help and affifl: Manlond in times of Difficulties, prote6b them from Evil, and from evil Spirits, 'twould be but reafonable to fuppofe they fhould give fome Dire6tions to Mankind, how to obtain and procure then Affiftance, when they
can this

How

with Good

Spirits?

want
It

it. is

fuppofed, if thefe Spirits are fuch good, fuch beneficent, compailionate Beings, and fo particularly inclined to
is

do good to Mankind

I fay, it

be fuppofed they are fo, by the determinate Appointment of their Creator j their Heavenly Father, from whofe inherent Goodnefs all good Defires, and all good Thoughts do proceed, as well in Heaven as in Earth, as well in Angels and
to
Spirits, as in
rits

humane Creatures. Thefe good Spithen, if they were fuch as is pretended, would
dired Mankind to obtain their Aid, by praying

certainly

35,8

S r S

TE

praying to the Supreme Being, under whofe Command and Direftion they immediately are, that they (the faid good Spirits) might be fent to direft, aflift, and protect thofe that fo defire their
Ailiftance.
It is a fhrcwd Sign to me, that thefe Spirits are of another Clafs, and that they do not proceed from Him who is the Author of all Good j that they muft be apply'd to in fuch a fcandalous manner,

the Devil is apply'd to j that chey take the Honour to themfelves of being apply'd to dtre6tly and immediately, as God himfclf is, and without giving the Honour to God, the firft Caufe and Original Author of all Good 5 and that they at the fame time (loop fo low, as to accept of the like mean and bafe Methods of being call'd to for Help, which are ufed when we want to raife the Devil. What do the Magicians mean by this uncouth I'll go and confult with the good Spirits Jargon, which I converfe with^ and Pll bring you an An^ fwer ? Where arc thefe good Spirits, and how do they converfe with them? If they would fay, I will pray to God that he may feiid his Angels, or fome of his Angels, or good Spirits, to advile and affift you> this had fome Scnfe in it 5 fomejuft
as

thing like the ufual Method then when we came to the Magician or Cunning Man, our Language would be, we pray you Enquire of the Lord for us^ and thus it was when God had his good Prophets, and his good Spirits to a6t between his People and him, as much as can be fuppos'd now. But now the Magician j inftead of faying I will enquire of the Lord for you, fays I will confult v/ith the good Spirits of the invifible World, who I have the Honour to converfe with, and Here's I will tell you what they fay in your Cafe. not
:

of

MA

399

not a Word of God, or of what he p! afes to diO^ or not to do, to direct or not to : redj but thefe good Spirts are to teach and aired 5 as if he that made thefe good Spirits was out of the Queftion, and had nothing to do, either with
things, I fay, render it very fufpicious that there are no fuch things as good Spirts the Cafe, efpecially when they are join'd with the fcandalous manner of their being apply'd to j and

them or Thefe

us.

are no good Spirits, and they difConverfation with bad Spirits, it may be faid without Offence, (tho' in the vulgar way) not, What the Devil are they doing? but, What Devils are they doing with ? 2. But here is a fecond Suggeftion to help them out, and this is, that they do not go to converfe with thefe good Spirits, by a fpecial Influence, calling them to their i\{?iftance> but the good Spirits (thereby ihowing themfelves to be good and beneficent, as has been faid,) cox^d^t^c^v^di to come Voluntier, to help and aflilt, counfel and direct, in cafe of the Diflrefs of thofe helplefs Creatures called Men % and that they do this officioufly by the AfTillance of their chofen Servants the Magicians', who, like the Almoners of a great Prince, are always laying before their Eyes Suitable Objeds for their Help and Benevoif

there
all

own

lence.

This

is

a formal
in
it,

Story,

Weight

if it

and might have fome were not that it wanted

Truth of Fa6t

we

to fupport it 5 and ihat this is fo^ muft believe, 'till we get the following Difficulties removed. The firft is, How do they know the Condirion and Circumftance> of thofe that want CO be affiited ? That thefe good Spirits muft either know it by an infinite Prefcience

by

400

r E

by which they mud every one of them know every thing, and that not every thing that is vifihle to human Eyes and Real, but every invithe Thoughts, the fible and imaginary Thing, Wifhcs^ Anguifh of the Soul^ the Defires, Fears, Terrors, and Hopes of, nor only the particular Perfons they are to affift, but of all People whatever^ in all Places and Times, and on every particular Occafion whatever 5 and to do fo would be to be abfolutely and elTenti.illy Q'.A^ and every one of them feparately foj a Thought attended with a Heap of horrid Confufions. and forming dillraded Images in the Mind, fuch as tend to all manner of Blafphemies on one handj or grofs Abfurditics on the other. The next thing is, if the good Spirits cannot by their own Prefcience know the Condition and Circumftances of thofe that may want their Afliftance > how, or by whom mull they be, or are they informed of it ? here is the only Crifis in which the Magician makes himfelf necelTary 5 for if the good Spirits had, joined to fo univerfal Beneficence in their Difpofition, an infinite Knowledge of all the Perfons and their Circumftances who ilood in any need of their Help, they would then certainly, in confequence of the general good Difpofition of their Nature, immediately apply themlelves to the proper Objects, and in Compallion to them would relieve and alliit them of their own free Goodnefs and Beneficence, not needing the Interpofition of any other Agent whatfoever. But now this we do not find but thefe good Spirits, with all the Good-will which they bear to us, yet fit paflively flill, and fee all the Miferies of Mankind, and all the Diftrefles which this or that particular Perfon labours under, and perhaps lan-

Now

guiflies

of
gulflies in,

MA

K.

401

and at laft lets him periih without the lead Help or Afliftance. This, I think, deftroys the very Notion of their Prefcience, or elfe it muft deftroy the Notion of their Beneficence 5 one or other muft drop: they muil either not know of the miferable Wretch and his Diftrc{res,who wants their Affiftancej or knowing it, they muft want a Will or Power to aflift and deliver him. But here comes in the Magician, and he truly, to make himfelf a necefTary Man in his Generation, is to be made acquainted with our DiftrefTes and our Complaints, and he is to lay them before thefc good Spirit?, and procure their Anfwers 5 in which Gafe it follows moft naturally,
Firft^

That

thofe

good

Spirits are fliort-fighted,

ignorant and uninformed Beings, 'till they receive Information from fome inferior Hand: Thus ia ihort, the Gounfellor at Law j he is ready to give his Advice in the moft difficult Cafe, and perfe6tly qualifyed and able to direct what you fhould do 5 but he fits in his Chambers in the Temple or in LincolnsInn, and waits (perfectly paffive in all Bufinefs) 'till the Client, brought by the Attorney or Sollicitor, comes to him with his Brief 5 and if the Client does not come, he may fit ftill and be ruined for any Advice or AfEftance the Lawyer will give him, 'till lie is asked: Or as the Phyfician > he isMafter of his Bufinefs, able to diredt and advifc, able to prefcribe a Specifick, a certain Cure, for fuch or fuch Diftempersj but fits in his Study, and ftirs not out of his eafie Chair, to do the diftrefs'd People in his Neighbourhood any good, or to help them in their greateft Diftrefs, 'till he is fcnt for, and the Cafe laid before him, and then he fhews his beneficent good Difpofition: If they have ftaid 'till the Diftemperis too far gone, he pities them and fhews his Cond cern

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